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ablanariwho · 7 years

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The Honeymoon Child - Part I

Last summer my parents gifted me a photograph - an enlarged version of an old, black and white one. I was sitting smugly between my parents. I think I was two and a half years old then. I was their honeymoon child. When I look at this picture, I can almost feel the warmth of a perfectly happy, young family - a fresh beginning worth cherishing. However, the story behind this beginning had the bitter-sweet elements of an era that ended with my parents’ marriage and my birth.

Marriages were made in heaven, but assembled, packaged and delivered by people on earth

My parents were a good looking, happy couple. They saw and met each other for the first time right on the day of their wedding, arranged by their respective families. Before finalizing the proposal, nobody asked my father if he liked the girl and her family. Same was the case with my mother. Even if they were asked, how could they have opined? Neither of them had even seen each other. Not even photographs. My father vaguely knew a few facts about the girl, that she was a graduate and lived in his city. Someone told him she had slender arms. The rest was left to his imagination. The girl’s brother, i.e. my maternal uncle, came to see my father - the proposed groom, in his bachelor pad. So my father knew who his would be brother-in-law was. That was all he had as reference material about his soon-to-happen wedding and his would-be wife. My mother was also no better in terms of knowing whom she was going to get married to. Someone told her that he looked like Dara Singh and worked at some goddamn place away from her lovely City of Joy!

Those days it was not considered necessary to take the boy’s or girl’s opinion or approval regarding their marriage. It was like, “We are your parents. We know best what is good for you. What is there to discuss with you? And why of all persons do you need to see the girl (or the boy)? Don’t you trust us? Why the hell would we ask for your opinion? That too in a matter like marriage? What do you know about marriage and marital life? So whenever we tell you to get married, just get married. Civilized boys or girls from good families in our country do not shamelessly ask questions or plan and discuss their marriage with their elders. Okay?” Now, nobody actually said all of this to my parents. This was how the unsaid norm of the day. I think this norm perhaps originated from the custom of child or teen marriage in earlier days, during my grandparents’ generation. In their time the bride would be a minor girl and the bridegroom would be a high school or college student and yet to be financially self-reliant. Even after marriage, for quite a long time, both of them would depend on the Patriarch of the mostly agro-based, joint family, till the boy started earning or contributing to the family business or farming, substantially. Obviously, those days they were not in a position to form any opinion or take any decision regarding their own marriage - mentally or financially. Hence, in that scenario, there was no question or need to take the boy’s and the girl’s opinion. It got carried forward to my parents’ generation too by my grandparents, who themselves went through that process and didn’t know any other way of getting their children married although my parents were pretty much adult, educated and my father had a job by his own merit, when they got married. My parents simply followed the tradition. So, when my father got a post card letter from his father telling him to just land up fifteen days prior to the wedding with exactly fifteen days leave, he packed his bag and boarded the train being the most obedient son that he was. No questions asked. No discussions held. No meeting the girl before the D-day. If he wanted, perhaps he could. It was not that difficult. Both of them were from the same city. However, I believe, they were not that adventurous types. They perhaps enjoyed the thrill of strangeness and the impending ‘meeting’! In retrospect, isn’t the more adventurous thing to do?

Illustration: Arjun Jadhav

The adventure continued.......

The Honeymoon Child - Part II

Baby boom in the 70′s’ India - a sex-o-phobic, lineage-loving society with a lenient government at helm

Understandably, the wedding was scheduled at the last leg of the 15 days’ leave my father took. There was barely any time left after the wedding and the post wedding rituals to stay on. Those days, in conservative families like ours, it was even more blasphemous to take your bride along with you to where you worked and lived, immediately after your wedding. It was no less shocking than a minor boy and girl eloping. Once you left alone after the wedding, you had to wait patiently to meet your newlywed bride. In my father’s case his family house, which was during those days an overnight train journey away from his place of work, proved to be an insurmountable distance to meet his newly-wed wife. Landing up now and then or on weekends to meet your wife without due permission and sanction from the Patriarch of the family was unthinkable. It was seen as unethical, immoral and a shameless display of desperation, unbecoming of a civilized and well-behaved, ‘newly married ‘boy’. So you have guessed it right, why there was a baby boom in the seventies, and so many honeymoon children like me!

I really amaze at my parents’ guts to go ahead and accept complete strangers as life partners. I thank their ‘luck by chance’ that they made a good pair. I cannot imagine if the case would have been otherwise, if they had not liked each other or got along, then what would have happened to me! Had I still been born as their ‘honeymoon child?’ Maybe. Because there was not much scope of pre-marital sex those days like now. Forget about pre-marital sex. Even eye contact or the thought of talking to girls and asking them out on a date would give the good boys of those days cold sweat, hot blush, fainting and in some cases a heart attack. Boys and girls would remain virgin until they got married no matter what age they were by then. ‘Protection’ was not known or available in abundance like now. Nehru did not foresee the Independent Indians’ zeal to multiply or perhaps overlooked the need for and importance of “protection” against population explosion in the post-independence socialist India. Perhaps he thought the ‘protected economic’ policies would take care of his beloved fellow countrymen, notwithstanding their number. Today this gigantic population of uneducated, poor, helpless and spineless people - divided on caste, creed, language and religion has proved to be the most profitable capital for the corrupt, inefficient and un-deserving home-grown Indian politicians who govern us. May be Nehru did foresee it and thought it would be great as a vote-bank for his party and his progeny.

On top of not having a culture of pre-marital sex, there were ‘family restrictions’ even on newly married couples which actually facilitated the baby boom. The omnipresent elders in a joint family set up, their unsaid yet obvious disapproval of any PDA (Public Display of Affection) between the newly wed couples played havoc with their wedded bliss. it was considered obscene and it included even plain talking to each other in front of the elders. Family situations, purposely or not, were unsuitable for any privacy between the newlyweds. Even at the end of the day, which used to be past midnight, the newlywed bride was not supposed to or allowed to go to her bedroom where her new husband would be seething in anticipation, till she completed all her newly assigned household chores at her new home. It was her duty to put everybody else in the family to sleep peacefully before she would hang her boots for the day. Surprisingly most of the family members would suddenly be suffering from acute insomnia., especially on those days when the new husband would visit his wife. The new daughter-in-law was expected to perfectly take care of all these strangers’ age-old bed time habits and paraphernalia, better than their own mothers, wives and sisters despite landing up there barely a few weeks ago. Younger, perfectly healthy college going brother-in-laws would need water every five minutes as if they suddenly realized they had diabetes; the little (adolescent) brother-in-law – a below average student, least interested in studies thus far would suddenly become very studious and need a warm glass of milk or Horlicks to keep him awake for a whole night’s study-marathon, while the oldies and the patriarch and the matriarch would need to be served medicines, isabgol or paan. The new bride was also expected or implicitly commanded to get up before everybody else. If she was found sleeping, sleeping or not, if her bedroom door was found locked even at early dawn, it was considered as an evil omen indicating impending catastrophe on the family. Surprisingly, all the family members and especially the patriarch and his wife would suddenly become power nappers of highest order to wake up almost before the sunrise despite going to bed past midnight. It left the newlywed with no scope to steal a few more minutes of intimacy as the self-appointed watchdogs were all the time on their heels to catch them on wrong foot. This ragging like situation was at its peak in the case of the eldest and the first daughter-in-law of the family. With the subsequent daughter-in-laws being smarter and assertive, the patriarchs gradually became more and more subservient and accepting.

To be continued .......

The Honeymoon Child - Part III

I was born luck by chance and you?

I guess in such a scenario couples had hardly any time or opportunities to enjoy long foreplay, discovering each other, silly pillow talks and romantic moments. They had to perhaps just dutifully consummate the marriage. The way any obedient newly married good boy and good girl would do. Marital sex was more a sacred family obligation to reproduce descendants or dynasty-movers to carry forward the family name and legacy than anything else. Sooner the better.

I was born exactly a month before my parents’ first wedding anniversary. But, no, I don’t think I was born out of consummation of their marriage as a sacred marital obligation to the family. Neither my parents went for any ‘honeymoon’ officially. That was unthinkable those days in our kind of families to the extent that even the word was not uttered in front of the elders. It was as heartbreaking as children coming and telling their parents they wanted to watch porn. People would blush even while reading the word ‘sex’ aloud in government or school/college application forms. It was the most prohibited and avoided word in India, like “profit’ which was so hated by the then PM Mr. Nehru. Only God knows how India could still become the second most populous country in the world. We have even surpassed the number of deities. At the time of independence we both were at around equal strength - 33 crores. Now we are 130 crores! And some people in the last 70 plus years in post-independence socialist India made thousands of crores of personal ‘profit at the cost of public exchequer!

The very next set of couples from our family, after my parents, had gone for honeymoon with mothers, younger brothers and a family confidante of the patriarch in tow. It was considered a well-planned, economical, safe and holy trip. In one packaged tour - the newlyweds would get to visit and learn about a new historical place in the loving company of family members, mothers would get a chance to visit the pilgrimage in their bucket list and the kid brother would get a wholesome vacation. What could possibly be a better honeymoon than this?

Fortunately, Cupid took mercy at my parents. He suddenly planted an idea in my (step) grandmother’s head to send my mother to my father’s workplace. Under Cupid’s conspiring influence, she broke the protocol of discussing it with the patriarch and taking his permission. She kept insisting my father to take his bride to his work place for a few days while actually keeping the patriarch in dark about the plan. My father was naive enough not to check if the patriarch really knew about it or not. He merrily took my mother to his work place believing the patriarch must be knowing this and must have approved of. This was how they got the chance to have an impromptu honeymoon.

I am sure my newlywed, and ‘hardly met’ parents must had lapped it up. They should have. And that paved the way for my appearance in the story! I am happy they got that chance by fluke!

To be continued.....

The Honeymoon Child - Part IV

Honeymoon (dating), unprepared pregnancy, motherhood and parenting - different ball games

Illustration: Arjun Jadhav

It looks like I was more excited than my parents to make my entry in their love story before they could even perhaps know each other properly and set straight the priorities of their married life.

Illustration: Arjun Jadhav

Jokes (sarcasm) apart, I would not recommend babies to commit this mistake of being conceived during their parents’ honeymoon. It may not always be as nice as it sounds. Especially, not for the young, unprepared, hapless mother.

I know how much my parents love me and each other. I know my mother was lucky to have a person like my father as her husband. I know though initially unprepared, later they enjoyed having me as their first born a lot. But I feel bad for my mother, who conceived me just when her struggle to qualify as the best ‘sanskari bahu’ (ideal daughter-in-law) ever and the most impossible yet the most important objective of winning her in-laws’ hearts had started. She was yet to figure out how babies were actually born which was quite weird considering she was not a child or a teen-aged bride. She was well in her twenties and educated enough. Bad or no sex and reproductive education I guess. So, forget that she would have any idea of planning a ‘family’ and hence, there I was! My poor mother may not like to accept it. But I know it does distract a new mother’s wholesome attention towards her child when at the same time she is too preoccupied with sorting other things in her life she thinks extremely important. In my mother’s case, it was her futile struggle to please her in-laws who were predetermined not to be so, going by the law of almost all the in-laws in the world, barring some aberrations. She was also struggling with the pain of losing her own mother to cancer during the same time. She was simply not prepared enough for her first baby.

Motherhood is a tough job. Dealing with new and unsympathetic in-laws at a new place is tougher. Managing both along with the teething problems of a new marriage is toughest. It’s too much we expect from women. In today’s time the problem of in-laws perhaps has been replaced by something else such as career and compatibility or expectation issues between spouses or partners. So women must think through before becoming a mother. Parenting is the most sacred yet the most testing job. Couples must sort out their ‘issues’ before becoming parent. They must have a certain level of evolved consciousness, self-awareness besides other practical knowledge about child and human psychology. In today’s time they may even study or at least have some idea about the socio-economic transitions taking place and how they should be prepared to raise children who would grow up and live in a different world as adults. Children are not our toys, neither going to be our invested assets, nor our extensions. They are full-fledged human beings born with the purpose of manifesting the potential of the most intelligent life force on earth. They are evolving souls coming into our lives while on their eternal journey towards realising the divine wisdom within them. Playing the role of supporting their journey of evolution is a huge responsibility. It helps the parents to evolve too. It helps or should help invoke unconditional love, affection and compassion in them. Children are the most affected in any dysfunctional family or when they are raised by unhappy parents. Their process of evolving into their better version gets negatively impacted and hindered because of family issues, misunderstanding and mismanagement of life by parents, families and the society. Once we become parent, we should not let that happen to our children as much as possible at our end.

I think the concept of honeymoon itself is so pre-historic now a days. By the time couples today tie the knot, they are through with a series of ‘hook ups’ and ‘break ups’, traversing almost all the trajectories of ‘relationship’ including sex, over many moons. So where is the need or scope of a honeymoon? Even then, you can never trust babies, the little souls, when they choose to sneak into your paradise; what unfinished agenda they have from their past lives and chose innocent honeymooning, sorry, hooking up couples to land up on a detour.

So to ward off over enthusiastic babies from sneaking into your yet to be set up world, even in the days of morning after pills (i-Pill) and an array of contraceptives, you may Google or better consult a gynecologist.

If you are done with that (most likely you are, I mean you’re informed and educated enough about preventing unwanted pregnancy ), and if you think you are also your parents ‘Honeymoon Child’, take a break and listen to this song.

I dedicate this song to my parents whose unexpected honeymoon brought me in this beautiful world. I thank my grandmother for playing the stork unknowingly and planning the impromptu honeymoon for my naive, innocent, very much in love parents! Your honeymoon romance has rubbed on me, making me hopelessly romantic I love you Maa and Babu!

Bottom line

Marriage is a serious, yet enjoyable commitment. You need to drop the baggage you accumulate through culture and society before you get into it.

Parenting involves progression and evolution of human beings at both ends - it's not just a matter of investment for old age and dynastic legacy, counting the ROI on that.

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#wedding #honeymoon #pregnancy #parenting #contraceptives #familyplanning #arrangedmarriage #marriage #marriedlife #culture #tradition #indianwedding #motherhood #dating #unplannedpregnancy

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selfhelpqa-blog · 5 years

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The Majesty of Calmness

New Post has been published on https://selfhelpqa.com/the-majesty-of-calmness/

The Majesty of Calmness

THE MAJESTY OF CALMNESS

Individual Problems and Possibilities

William George Jordan

The Majesty of Calmness

Calmness is the rarest quality in human life. It is the poise of a great nature, in harmony with itself and its ideals. It is the moral atmosphere of a life self-centred, self-reliant, and self-controlled. Calmness is singleness of purpose, absolute confidence, and conscious power,–ready to be focused in an instant to meet any crisis.

The Sphinx is not a true type of calmness,–petrifaction is not calmness; it is death, the silencing of all the energies; while no one lives his life more fully, more intensely and more consciously than the man who is calm.

The Fatalist is not calm. He is the coward slave of his environment, hopelessly surrendering to his present condition, recklessly indifferent to his future. He accepts his life as a rudderless ship, drifting on the ocean of time. He has no compass, no chart, no known port to which he is sailing. His self-confessed inferiority to all nature is shown in his existence of constant surrender. It is not,–calmness.

The man who is calm has his course in life clearly marked on his chart. His hand is ever on the helm. Storm, fog, night, tempest, danger, hidden reefs,–he is ever prepared and ready for them. He is made calm and serene by the realization that in these crises of his voyage he needs a clear mind and a cool head; that he has naught to do but to do each day the best he can by the light he has; that he will never flinch nor falter for a moment; that, though he may have to tack and leave his course for a time, he will never drift, he will get back into the true channel, he will keep ever headed toward his harbor. _When_ he will reach it, _how_ he will reach it, matters not to him. He rests in calmness, knowing he has done his best. If his best seem to be overthrown or overruled, then he must still bow his head,–in calmness. To no man is permitted to know the future of his life, the finality. God commits to man ever only new beginnings, new wisdom, and new days to use the best of his knowledge.

Calmness comes ever from within. It is the peace and restfulness of the depths of our nature. The fury of storm and of wind agitate only the surface of the sea; they can penetrate only two or three hundred feet,–below that is the calm, unruffled deep. To be ready for the great crises of life we must learn serenity in our daily living. Calmness is the crown of self-control.

When the worries and cares of the day fret you, and begin to wear upon you, and you chafe under the friction,–be calm. Stop, rest for a moment, and let calmness and peace assert themselves. If you let these irritating outside influences get the better of you, you are confessing your inferiority to them, by permitting them to dominate you. Study the disturbing elements, each by itself, bring all the will power of your nature to bear upon them, and you will find that they will, one by one, melt into nothingness, like vapors fading before the sun. The glow of calmness that will then pervade your mind, the tingling sensation of an inflow of new strength, may be to you the beginning of the revelation of the supreme calmness that is possible for you. Then, in some great hour of your life, when you stand face to face with some awful trial, when the structure of your ambition and life-work crumbles in a moment, you will be brave. You can then fold your arms calmly, look out undismayed and undaunted upon the ashes of your hope, upon the wreck of what you have faithfully built, and with brave heart and unfaltering voice you may say: “So let it be,–I will build again.”

When the tongue of malice and slander, the persecution of inferiority, tempts you for just a moment to retaliate, when for an instant you forget yourself so far as to hunger for revenge,–be calm. When the grey heron is pursued by its enemy, the eagle, it does not run to escape; it remains calm, takes a dignified stand, and waits quietly, facing the enemy unmoved. With the terrific force with which the eagle makes its attack, the boasted king of birds is often impaled and run through on the quiet, lance-like bill of the heron. The means that man takes to kill another’s character becomes suicide of his own.

No man in the world ever attempted to wrong another without being injured in return,–someway, somehow, sometime. The only weapon of offence that Nature seems to recognize is the boomerang. Nature keeps her books admirably; she puts down every item, she closes all accounts finally, but she does not always balance them at the end of the month. To the man who is calm, revenge is so far beneath him that he cannot reach it,–even by stooping. When injured, he does not retaliate; he wraps around him the royal robes of Calmness, and he goes quietly on his way.

When the hand of Death touches the one we hold dearest, paralyzes our energy, and eclipses the sun of our life, the calmness that has been accumulating in long years becomes in a moment our refuge, our reserve strength.

The most subtle of all temptations is the _seeming_ success of the wicked. It requires moral courage to see, without flinching, material prosperity coming to men who are dishonest; to see politicians rise into prominence, power and wealth by trickery and corruption; to see virtue in rags and vice in velvets; to see ignorance at a premium, and knowledge at a discount. To the man who is really calm these puzzles of life do not appeal. He is living his life as best he can; he is not worrying about the problems of justice, whose solution must be left to Omniscience to solve.

When man has developed the spirit of Calmness until it becomes so absolutely part of him that his very presence radiates it, he has made great progress in life. Calmness cannot be acquired of itself and by itself; it must come as the culmination of a series of virtues. What the world needs and what individuals need is a higher standard of living, a great realizing sense of the privilege and dignity of life, a higher and nobler conception of individuality.

With this great sense of calmness permeating an individual, man becomes able to retire more into himself, away from the noise, the confusion and strife of the world, which come to his ears only as faint, far-off rumblings, or as the tumult of the life of a city heard only as a buzzing hum by the man in a balloon.

The man who is calm does not selfishly isolate himself from the world, for he is intensely interested in all that concerns the welfare of humanity. His calmness is but a Holy of Holies into which he can retire _from_ the world to get strength to live _in_ the world. He realizes that the full glory of individuality, the crowning of his self-control is,–the majesty of calmness.

Hurry, the Scourge of America

The first sermon in the world was preached at the Creation. It was a Divine protest against Hurry. It was a Divine object lesson of perfect law, perfect plan, perfect order, perfect method. Six days of work carefully planned, scheduled and completed were followed by,–rest. Whether we accept the story as literal or as figurative, as the account of successive days or of ages comprising millions of years, matters little if we but learn the lesson.

Nature is very un-American. Nature never hurries. Every phase of her working shows plan, calmness, reliability, and the absence of hurry. Hurry always implies lack of definite method, confusion, impatience of slow growth. The Tower of Babel, the world’s first skyscraper, was a failure because of hurry. The workers mistook their arrogant ambition for inspiration. They had too many builders,–and no architect. They thought to make up the lack of a head by a superfluity of hands. This is a characteristic of Hurry. It seeks ever to make energy a substitute for a clearly defined plan,–the result is ever as hopeless as trying to transform a hobby-horse into a real steed by brisk riding.

Hurry is a counterfeit of haste. Haste has an ideal, a distinct aim to be realized by the quickest, direct methods. Haste has a single compass upon which it relies for direction and in harmony with which its course is determined. Hurry says: “I must move faster. I will get three compasses; I will have them different; I will be guided by all of them. One of them will probably be right.” Hurry never realizes that slow, careful foundation work is the quickest in the end.

Hurry has ruined more Americans than has any other word in the vocabulary of life. It is the scourge of America; and is both a cause and a result of our high-pressure civilization. Hurry adroitly assumes so many masquerades of disguise that its identity is not always recognized.

Hurry always pays the highest price for everything, and, usually the goods are not delivered. In the race for wealth men often sacrifice time, energy, health, home, happiness and honor,–everything that money cannot buy, the very things that money can never bring back. Hurry is a phantom of paradoxes. Business men, in their desire to provide for the future happiness of their family, often sacrifice the present happiness of wife and children on the altar of Hurry. They forget that their place in the home should be something greater than being merely “the man that pays the bills;” they expect consideration and thoughtfulness that they are not giving.

We hear too much of a wife’s duties to a husband and too little of the other side of the question. “The wife,” they tell us, “should meet her husband with a smile and a kiss, should tactfully watch his moods and be ever sweetness and sunshine.” Why this continual swinging of the censer of devotion to the man of business? Why should a woman have to look up with timid glance at the face of her husband, to “size up his mood”? Has not her day, too, been one of care, and responsibility, and watchfulness? Has not mother-love been working over perplexing problems and worries of home and of the training of the children that wifely love may make her seek to solve in secret? Is man, then, the weaker sex that he must be pampered and treated as tenderly as a boil trying to keep from contact with the world?

In their hurry to attain some ambition, to gratify the dream of a life, men often throw honor, truth, and generosity to the winds. Politicians dare to stand by and see a city poisoned with foul water until they “see where they come in” on a water-works appropriation. If it be necessary to poison an army,–that, too, is but an incident in the hurry for wealth.

This is the Age of the Hothouse. The element of natural growth is pushed to one side and the hothouse and the force-pump are substituted. Nature looks on tolerantly as she says: “So far you may go, but no farther, my foolish children.”

The educational system of to-day is a monumental institution dedicated to Hurry. The children are forced to go through a series of studies that sweep the circle of all human wisdom. They are given everything that the ambitious ignorance of the age can force into their minds; they are taught everything but the essentials,–how to use their senses and how to think. Their minds become congested by a great mass of undigested facts, and still the cruel, barbarous forcing goes on. You watch it until it seems you cannot stand it a moment longer, and you instinctively put out your hand and say: “Stop! This modern slaughter of the Innocents must _not_ go on!” Education smiles suavely, waves her hand complacently toward her thousands of knowledge-prisons over the country, and says: “Who are you that dares speak a word against our sacred, school system?” Education is in a hurry. Because she fails in fifteen years to do what half the time should accomplish by better methods, she should not be too boastful. Incompetence is not always a reason for pride. And they hurry the children into a hundred textbooks, then into ill-health, then into the colleges, then into a diploma, then into life,–with a dazed mind, untrained and unfitted for the real duties of living.

Hurry is the deathblow to calmness, to dignity, to poise. The old-time courtesy went out when the new-time hurry came in. Hurry is the father of dyspepsia. In the rush of our national life, the bolting of food has become a national vice. The words “Quick Lunches” might properly be placed on thousands of headstones in our cemeteries. Man forgets that he is the only animal that dines; the others merely feed. Why does he abrogate his right to dine and go to the end of the line with the mere feeders? His self-respecting stomach rebels, and expresses its indignation by indigestion. Then man has to go through life with a little bottle of pepsin tablets in his vest-pocket. He is but another victim to this craze for speed. Hurry means the breakdown of the nerves. It is the royal road to nervous prostration.

Everything that is great in life is the product of slow growth; the newer, and greater, and higher, and nobler the work, the slower is its growth, the surer is its lasting success. Mushrooms attain their full power in a night; oaks require decades. A fad lives its life in a few weeks; a philosophy lives through generations and centuries. If you are sure you are right, do not let the voice of the world, or of friends, or of family swerve you for a moment from your purpose. Accept slow growth if it must be slow, and know the results _must_ come, as you would accept the long, lonely hours of the night,–with absolute assurance that the heavy-leaded moments _must_ bring the morning.

Let us as individuals banish the word “Hurry” from our lives. Let us care for nothing so much that we would pay honor and self-respect as the price of hurrying it. Let us cultivate calmness, restfulness, poise, sweetness,–doing our best, bearing all things as bravely as we can; living our life undisturbed by the prosperity of the wicked or the malice of the envious. Let us not be impatient, chafing at delay, fretting over failure, wearying over results, and weakening under opposition. Let us ever turn our face toward the future with confidence and trust, with the calmness of a life in harmony with itself, true to its ideals, and slowly and constantly progressing toward their realization.

Let us see that cowardly word Hurry in all its most degenerating phases, let us see that it ever kills truth, loyalty, thoroughness; and let us determine that, day by day, we will seek more and more to substitute for it the calmness and repose of a true life, nobly lived.

III

The Power of Personal Influence

The only responsibility that a man cannot evade in this life is the one he thinks of least,–his personal influence. Man’s conscious influence, when he is on dress-parade, when he is posing to impress those around him,–is woefully small. But his unconscious influence, the silent, subtle radiation of his personality, the effect of his words and acts, the trifles he never considers,–is tremendous. Every moment of life he is changing to a degree the life of the whole world. Every man has an atmosphere which is affecting every other. So silent and unconsciously is this influence working, that man may forget that it exists.

All the forces of Nature,–heat, light, electricity and gravitation,–are silent and invisible. We never _see_ them; we only know that they exist by seeing the effects they produce. In all Nature the wonders of the “seen” are dwarfed into insignificance when compared with the majesty and glory of the “unseen.” The great sun itself does not supply enough heat and light to sustain animal and vegetable life on the earth. We are dependent for nearly half of our light and heat upon the stars, and the greater part of this supply of life-giving energy comes from _invisible_ stars, millions of miles from the earth. In a thousand ways Nature constantly seeks to lead men to a keener and deeper realization of the power and the wonder of the invisible.

Into the hands of every individual is given a marvellous power for good or for evil,–the silent, unconscious, unseen influence of his life. This is simply the constant radiation of what a man really _is_, not what he pretends to be. Every man, by his mere living, is radiating sympathy, or sorrow, or morbidness, or cynicism, or happiness, or hope, or any of a hundred other qualities. Life is a state of constant radiation and absorption; to exist is to radiate; to exist is to be the recipient of radiations.

There are men and women whose presence seems to radiate sunshine, cheer and optimism. You feel calmed and rested and restored in a moment to a new and stronger faith in humanity. There are others who focus in an instant all your latent distrust, morbidness and rebellion against life. Without knowing why, you chafe and fret in their presence. You lose your bearings on life and its problems. Your moral compass is disturbed and unsatisfactory. It is made untrue in an instant, as the magnetic needle of a ship is deflected when it passes near great mountains of iron ore.

There are men who float down the stream of life like icebergs,–cold, reserved, unapproachable and self-contained. In their presence you involuntarily draw your wraps closer around you, as you wonder who left the door open. These refrigerated human beings have a most depressing influence on all those who fall under the spell of their radiated chilliness. But there are other natures, warm, helpful, genial, who are like the Gulf Stream, following their own course, flowing undaunted and undismayed in the ocean of colder waters. Their presence brings warmth and life and the glow of sunshine, the joyous, stimulating breath of spring. There are men who are like malarious swamps,–poisonous, depressing and weakening by their very presence. They make heavy, oppressive and gloomy the atmosphere of their own homes; the sound of the children’s play is stilled, the ripples of laughter are frozen by their presence. They go through life as if each day were a new big funeral, and they were always chief mourners. There are other men who seem like the ocean; they are constantly bracing, stimulating, giving new draughts of tonic life and strength by their very presence.

There are men who are insincere in heart, and that insincerity is radiated by their presence. They have a wondrous interest in your welfare,–when they need you. They put on a “property” smile so suddenly, when it serves their purpose, that it seems the smile must be connected with some electric button concealed in their clothes. Their voice has a simulated cordiality that long training may have made almost natural. But they never play their part absolutely true, the mask _will_ slip down sometimes; their cleverness cannot teach their eyes the look of sterling honesty; they may deceive some people, but they cannot deceive all. There is a subtle power of revelation which makes us say: “Well, I cannot explain how it is, but I know that man is not honest.”

Man cannot escape for one moment from this radiation of his character, this constantly weakening or strengthening of others. He cannot evade the responsibility by saying it is an unconscious influence. He can _select_ the qualities that he will permit to be radiated. He can cultivate sweetness, calmness, trust, generosity, truth, justice, loyalty, nobility,–make them vitally active in his character,–and by these qualities he will constantly affect the world.

Discouragement often comes to honest souls trying to live the best they can, in the thought that they are doing so little good in the world. Trifles unnoted by us may be links in the chain of some great purpose. In 1797, William Godwin wrote The Inquirer, a collection of revolutionary essays on morals and politics. This book influenced Thomas Malthus to write his Essay on Population, published in 1798. Malthus’ book suggested to Charles Darwin a point of view upon which he devoted many years of his life, resulting, in 1859, in the publication of The Origin of Species,–the most influential book of the nineteenth century, a book that has revolutionized all science. These were but three links of influence extending over sixty years. It might be possible to trace this genealogy of influence back from Godwin, through generation and generation, to the word or act of some shepherd in early Britain, watching his flock upon the hills, living his quiet life, and dying with the thought that he had done nothing to help the world.

Men and women have duties to others,–and duties to themselves. In justice to ourselves we should refuse to live in an atmosphere that keeps us from living our best. If the fault be in us, we should master it. If it be the personal influence of others that, like a noxious vapor, kills our best impulses, we should remove from that influence,–if we can _possibly_ move without forsaking duties. If it be wrong to move, then we should take strong doses of moral quinine to counteract the malaria of influence. It is not what those around us _do_ for us that counts,–it is what they _are_ to us. We carry our house-plants from one window to another to give them the proper heat, light, air and moisture. Should we not be at least as careful of ourselves?

To make our influence felt we must live our faith, we must practice what we believe. A magnet does not attract iron, as iron. It must first convert the iron into another magnet before it can attract it. It is useless for a parent to try to teach gentleness to her children when she herself is cross and irritable. The child who is told to be truthful and who hears a parent lie cleverly to escape some little social unpleasantness is not going to cling very zealously to truth. The parent’s words say “don’t lie,” the influence of the parent’s life says “do lie.”

No man can ever isolate himself to evade this constant power of influence, as no single corpuscle can rebel and escape from the general course of the blood. No individual is so insignificant as to be without influence. The changes in our varying moods are all recorded in the delicate barometers of the lives of others. We should ever let our influence filter through human love and sympathy. We should not be merely an influence,–we should be an inspiration. By our very presence we should be a tower of strength to the hungering human souls around us.

The Dignity of Self-Reliance

Self-confidence, without self-reliance, is as useless as a cooking recipe,–without food. Self-confidence sees the possibilities of the individual; self-reliance realizes them. Self-confidence sees the angel in the unhewn block of marble; self-reliance carves it out for himself.

The man who is self-reliant says ever: “No one can realize my possibilities for me, but me; no one can make me good or evil but myself.” He works out his own salvation,–financially, socially, mentally, physically, and morally. Life is an individual problem that man must solve for himself. Nature accepts no vicarious sacrifice, no vicarious service. Nature never recognizes a proxy vote. She has nothing to do with middle-men,–she deals only with the individual. Nature is constantly seeking to show man that he is his own best friend, or his own worst enemy. Nature gives man the option on which he will be to himself.

All the athletic exercises in the world are of no value to the individual unless he compel those bars and dumb-bells to yield to him, in strength and muscle, the power for which he, himself, pays in time and effort. He can never develop his muscles by sending his valet to a gymnasium.

The medicine-chests of the world are powerless, in all the united efforts, to help the individual until he reach out and take for himself what is needed for his individual weakness.

All the religions of the world are but speculations in morals, mere theories of salvation, until the individual realize that he must save himself by relying on the law of truth, as he sees it, and living his life in harmony with it, as fully as he can. But religion is not a Pullman car, with soft-cushioned seats, where he has but to pay for his ticket,–and some one else does all the rest. In religion, as in all other great things, he is ever thrown back on his self-reliance. He should accept all helps, but,–he must live his own life. He should not feel that he is a mere passenger; he is the engineer, and the train is his life. We must rely on ourselves, live our own lives, or we merely drift through existence,–losing all that is best, all that is greatest, all that is divine.

All that others can do for us is to give us opportunity. We must ever be prepared for the opportunity when it comes, and to go after it and find it when it does not come, or that opportunity is to us,–nothing. Life is but a succession of opportunities. They are for good or evil,–as we make them.

Many of the alchemists of old felt that they lacked but one element; if they could obtain that one, they believed they could transmute the baser metals into pure gold. It is so in character. There are individuals with rare mental gifts, and delicate spiritual discernment who fail utterly in life because they lack the one element,–self-reliance. This would unite all their energies, and focus them into strength and power.

The man who is not self-reliant is weak, hesitating and doubting in all he does. He fears to take a decisive step, because he dreads failure, because he is waiting for some one to advise him or because he dare not act in accordance with his own best judgment. In his cowardice and his conceit he sees all his non-success due to others. He is “not appreciated,” “not recognized,” he is “kept down.” He feels that in some subtle way “society is conspiring against him.” He grows almost vain as he thinks that no one has had such poverty, such sorrow, such affliction, such failure as have come to him.

The man who is self-reliant seeks ever to discover and conquer the weakness within him that keeps him from the attainment of what he holds dearest; he seeks within himself the power to battle against all outside influences. He realizes that all the greatest men in history, in every phase of human effort, have been those who have had to fight against the odds of sickness, suffering, sorrow. To him, defeat is no more than passing through a tunnel is to a traveller,–he knows he must emerge again into the sunlight.

The nation that is strongest is the one that is most self-reliant, the one that contains within its boundaries all that its people need. If, with its ports all blockaded it has not within itself the necessities of life and the elements of its continual progress then,–it is weak, held by the enemy, and it is but a question of time till it must surrender. Its independence is in proportion to its self-reliance, to its power to sustain itself from within. What is true of nations is true of individuals. The history of nations is but the biography of individuals magnified, intensified, multiplied, and projected on the screen of the past. History is the biography of a nation; biography is the history of an individual. So it must be that the individual who is most strong in any trial, sorrow or need is he who can live from his inherent strength, who needs no scaffolding of commonplace sympathy to uphold him. He must ever be self-reliant. The wealth and prosperity of ancient Rome, relying on her slaves to do the real work of the nation, proved the nation’s downfall. The constant dependence on the captives of war to do the thousand details of life for them, killed self-reliance in the nation and in the individual. Then, through weakened self-reliance and the increased opportunity for idle, luxurious ease that came with it, Rome, a nation of fighters, became,–a nation of men more effeminate than women. As we depend on others to do those things we should do for ourselves, our self-reliance weakens and our powers and our control of them becomes continuously less.

Man to be great must be self-reliant. Though he may not be so in all things, he must be self-reliant in the one in which he would be great. This self-reliance is not the self-sufficiency of conceit. It is daring to stand alone. Be an oak, not a vine. Be ready to give support, but do not crave it; do not be dependent on it. To develop your true self-reliance, you must see from the very beginning that life is a battle you must fight for yourself,–you must be your own soldier. You cannot buy a substitute, you cannot win a reprieve, you can never be placed on the retired list. The retired list of life is,–death. The world is busy with its own cares, sorrows and joys, and pays little heed to you. There is but one great password to success,–self-reliance.

If you would learn to converse, put yourself into positions where you _must_ speak. If you would conquer your morbidness, mingle with the bright people around you, no matter how difficult it may be. If you desire the power that some one else possesses, do not envy his strength, and dissipate your energy by weakly wishing his force were yours. Emulate the process by which it became his, depend on your self-reliance, pay the price for it, and equal power may be yours. The individual must look upon himself as an investment, of untold possibilities if rightly developed,–a mine whose resources can never be known but by going down into it and bringing out what is hidden.

Man can develop his self-reliance by seeking constantly to surpass himself. We try too much to surpass others. If we seek ever to surpass ourselves, we are moving on a uniform line of progress, that gives a harmonious unifying to our growth in all its parts. Daniel Morrell, at one time President of the Cambria Rail Works, that employed 7,000 men and made a rail famed throughout the world, was asked the secret of the great success of the works. “We have no secret,” he said, “but this,–we always try to beat our last batch of rails.” Competition is good, but it has its danger side. There is a tendency to sacrifice real worth to mere appearance, to have seeming rather than reality. But the true competition is the competition of the individual with himself,–his present seeking to excel his past. This means real growth from within. Self-reliance develops it, and it develops self-reliance. Let the individual feel thus as to his own progress and possibilities, and he can almost create his life as he will. Let him never fall down in despair at dangers and sorrows at a distance; they may be harmless, like Bunyan’s stone lions, when he nears them.

The man who is self-reliant does not live in the shadow of some one else’s greatness; he thinks for himself, depends on himself, and acts for himself. In throwing the individual thus back upon himself it is not shutting his eyes to the stimulus and light and new life that come with the warm pressure of the hand, the kindly word and the sincere expressions of true friendship. But true friendship is rare; its great value is in a crisis,–like a lifeboat. Many a boasted friend has proved a leaking, worthless “lifeboat” when the storm of adversity might make him useful. In these great crises of life, man is strong only as he is strong from within, and the more he depends on himself the stronger will he become, and the more able will he be to help others in the hour of their need. His very life will be a constant help and a strength to others, as he becomes to them a living lesson of the dignity of self-reliance.

Failure as a Success

It ofttimes requires heroic courage to face fruitless effort, to take up the broken strands of a life-work, to look bravely toward the future, and proceed undaunted on our way. But what, to our eyes, may seem hopeless failure is often but the dawning of a greater success. It may contain in its debris the foundation material of a mighty purpose, or the revelation of new and higher possibilities.

Some years ago, it was proposed to send logs from Canada to New York, by a new method. The ingenious plan of Mr. Joggins was to bind great logs together by cables and iron girders and to tow the cargo as a raft. When the novel craft neared New York and success seemed assured, a terrible storm arose. In the fury of the tempest, the iron bands snapped like icicles and the angry waters scattered the logs far and wide. The chief of the Hydrographic Department at Washington heard of the failure of the experiment, and at once sent word to shipmasters the world over, urging them to watch carefully for these logs which he described; and to note the precise location of each in latitude and longitude and the time the observation was made.

Hundreds of captains, sailing over the waters of the earth, noted the logs, in the Atlantic Ocean, in the Mediterranean, in the South Seas–for into all waters did these venturesome ones travel. Hundreds of reports were made, covering a period of weeks and months. These observations were then carefully collated, systematized and tabulated, and discoveries were made as to the course of ocean currents that otherwise would have been impossible. The loss of the Joggins raft was not a real failure, for it led to one of the great discoveries in modern marine geography and navigation.

In our superior knowledge we are disposed to speak in a patronizing tone of the follies of the alchemists of old. But their failure to transmute the baser metals into gold resulted in the birth of chemistry. They did not succeed in what they attempted, but they brought into vogue the natural processes of sublimation, filtration, distillation, and crystallization; they invented the alembic, the retort, the sand-bath, the water-bath and other valuable instruments. To them is due the discovery of antimony, sulphuric ether and phosphorus, the cupellation of gold and silver, the determining of the properties of saltpetre and its use in gunpowder, and the discovery of the distillation of essential oils. This was the success of failure, a wondrous process of Nature for the highest growth,–a mighty lesson of comfort, strength, and encouragement if man would only realize and accept it.

Many of our failures sweep us to greater heights of success, than we ever hoped for in our wildest dreams. Life is a successive unfolding of success from failure. In discovering America Columbus failed absolutely. His ingenious reasoning and experiment led him to believe that by sailing westward he would reach India. Every redman in America carries in his name “Indian,” the perpetuation of the memory of the failure of Columbus. The Genoese navigator did not reach India; the cargo of “souvenirs” he took back to Spain to show to Ferdinand and Isabella as proofs of his success, really attested his failure. But the discovery of America was a greater success than was any finding of a “back-door” to India.

When David Livingstone had supplemented his theological education by a medical course, he was ready to enter the missionary field. For over three years he had studied tirelessly, with all energies concentrated on one aim,–to spread the gospel in China. The hour came when he was ready to start out with noble enthusiasm for his chosen work, to consecrate himself and his life to his unselfish ambition. Then word came from China that the “opium war” would make it folly to attempt to enter the country. Disappointment and failure did not long daunt him; he offered himself as missionary to Africa,–and he was accepted. His glorious failure to reach China opened a whole continent to light and truth. His study proved an ideal preparation for his labors as physician, explorer, teacher and evangel in the wilds of Africa.

Business reverses and the failure of his partner threw upon the broad shoulders and the still broader honor and honesty of Sir Walter Scott a burden of responsibility that forced him to write. The failure spurred him to almost super-human effort. The masterpieces of Scotch historic fiction that have thrilled, entertained and uplifted millions of his fellow-men are a glorious monument on the field of a seeming failure. When Millet, the painter of the “Angelus” worked on his almost divine canvas, in which the very air seems pulsing with the regenerating essence of spiritual reverence, he was painting against time, he was antidoting sorrow, he was racing against death. His brush strokes, put on in the early morning hours before going to his menial duties as a railway porter, in the dusk like that perpetuated on his canvas,–meant strength, food and medicine for the dying wife he adored. The art failure that cast him into the depths of poverty unified with marvellous intensity all the finer elements of his nature. This rare spiritual unity, this purging of all the dross of triviality as he passed through the furnace of poverty, trial, and sorrow gave eloquence to his brush and enabled him to paint as never before,–as no prosperity would have made possible.

Failure is often the turning-point, the pivot of circumstance that swings us to higher levels. It may not be financial success, it may not be fame; it may be new draughts of spiritual, moral or mental inspiration that will change us for all the later years of our life. Life is not really what comes to us, but what we get from it.

Whether man has had wealth or poverty, failure or success, counts for little when it is past. There is but one question for him to answer, to face boldly and honestly as an individual alone with his conscience and his destiny:

“How will I let that poverty or wealth affect me? If that trial or deprivation has left me better, truer, nobler, then,–poverty has been riches, failure has been a success. If wealth has come to me and has made me vain, arrogant, contemptuous, uncharitable, cynical, closing from me all the tenderness of life, all the channels of higher development, of possible good to my fellow-man, making me the mere custodian of a money-bag, then,–wealth has lied to me, it has been failure, not success; it has not been riches, it has been dark, treacherous poverty that stole from me even Myself.” All things become for us then what we take from them.

Failure is one of God’s educators. It is experience leading man to higher things; it is the revelation of a way, a path hitherto unknown to us. The best men in the world, those who have made the greatest real successes look back with serene happiness on their failures. The turning of the face of Time shows all things in a wondrously illuminated and satisfying perspective.

Many a man is thankful to-day that some petty success for which he once struggled, melted into thin air as his hand sought to clutch it. Failure is often the rock-bottom foundation of real success. If man, in a few instances of his life can say, “Those failures were the best things in the world that could have happened to me,” should he not face new failures with undaunted courage and trust that the miraculous ministry of Nature may transform these new stumbling-blocks into new stepping-stones?

Our highest hopes, are often destroyed to prepare us for better things. The failure of the caterpillar is the birth of the butterfly; the passing of the bud is the becoming of the rose; the death or destruction of the seed is the prelude to its resurrection as wheat. It is at night, in the darkest hours, those preceding dawn, that plants grow best, that they most increase in size. May this not be one of Nature’s gentle showings to man of the times when he grows best, of the darkness of failure that is evolving into the sunlight of success. Let us fear only the failure of not living the right as we see it, leaving the results to the guardianship of the Infinite.

If we think of any supreme moment of our lives, any great success, any one who is dear to us, and then consider how we reached that moment, that success, that friend, we will be surprised and strengthened by the revelation. As we trace each one, back, step by step, through the genealogy of circumstances, we will see how logical has been the course of our joy and success, from sorrow and failure, and that what gives us most happiness to-day is inextricably connected with what once caused us sorrow. Many of the rivers of our greatest prosperity and growth have had their source and their trickling increase into volume among the dark, gloomy recesses of our failure.

There is no honest and true work, carried along with constant and sincere purpose that ever really fails. If it sometime seem to be wasted effort, it will prove to us a new lesson of “how” to walk; the secret of our failures will prove to us the inspiration of possible successes. Man living with the highest aims, ever as best he can, in continuous harmony with them, is a success, no matter what statistics of failure a near-sighted and half-blind world of critics and commentators may lay at his door.

High ideals, noble efforts will make seeming failures but trifles, they need not dishearten us; they should prove sources of new strength. The rocky way may prove safer than the slippery path of smoothness. Birds cannot fly best with the wind but against it; ships do not progress in calm, when the sails flap idly against the unstrained masts.

The alchemy of Nature, superior to that of the Paracelsians, constantly transmutes the baser metals of failure into the later pure gold of higher success, if the mind of the worker be kept true, constant and untiring in the service, and he have that sublime courage that defies fate to its worst while he does his best.

Doing Our Best at All Times

Life is a wondrously complex problem for the individual, until, some day, in a moment of illumination, he awakens to the great realization that he can make it simple,–never quite simple, but always simpler. There are a thousand mysteries of right and wrong that have baffled the wise men of the ages. There are depths in the great fundamental questions of the human race that no plummet of philosophy has ever sounded. There are wild cries of honest hunger for truth that seek to pierce the silence beyond the grave, but to them ever echo back,–only a repetition of their unanswered cries.

To us all, comes, at times, the great note of questioning despair that darkens our horizon and paralyzes our effort: “If there really be a God, if eternal justice really rule the world,” we say, “why should life be as it is? Why do some men starve while others feast; why does virtue often languish in the shadow while vice triumphs in the sunshine; why does failure so often dog the footsteps of honest effort, while the success that comes from trickery and dishonor is greeted with the world’s applause? How is it that the loving father of one family is taken by death, while the worthless incumbrance of another is spared? Why is there so much unnecessary pain, sorrowing and suffering in the world–why, indeed, should there be any?”

Neither philosophy nor religion can give any final satisfactory answer that is capable of logical demonstration, of absolute proof. There is ever, even after the best explanations, a residuum of the unexplained. We must then fall back in the eternal arms of faith, and be wise enough to say, “I will not be disconcerted by these problems of life, I will not permit them to plunge me into doubt, and to cloud my life with vagueness and uncertainty. Man arrogates much to himself when he demands from the Infinite the full solution of all His mysteries. I will found my life on the impregnable rock of a simple fundamental truth:–‘This glorious creation with its millions of wondrous phenomena pulsing ever in harmony with eternal law must have a Creator, that Creator must be omniscient and omnipotent. But that Creator Himself cannot, in justice, demand of any creature more than the best that that individual can give.’ I will do each day, in every moment, the best I can by the light I have; I will ever seek more light, more perfect illumination of truth, and ever live as best I can in harmony with the truth as I see it. If failure come I will meet it bravely; if my pathway then lie in the shadow of trial, sorrow and suffering, I shall have the restful peace and the calm strength of one who has done his best, who can look back upon the past with no pang of regret, and who has heroic courage in facing the results, whatever they be, knowing that he could not make them different.”

Upon this life-plan, this foundation, man may erect any superstructure of religion or philosophy that he conscientiously can erect; he should add to his equipment for living every shred of strength and inspiration, moral, mental or spiritual that is in his power to secure. This simple working faith is opposed to no creed, is a substitute for none; it is but a primary belief, a citadel, a refuge where the individual can retire for strength when the battle of life grows hard.

A mere theory of life, that remains but a theory, is about as useful to a man, as a gilt-edged menu is to a starving sailor on a raft in mid-ocean. It is irritating but not stimulating. No rule for higher living will help a man in the slightest, until he reach out and appropriate it for himself, until he make it practical in his daily life, until that seed of theory in his mind blossom into a thousand flowers of thought and word and act.

If a man honestly seeks to live his best at all times, that determination is visible in every moment of his living, no trifle in his life can be too insignificant to reflect his principle of living. The sun illuminates and beautifies a fallen leaf by the roadside as impartially as a towering mountain peak in the Alps. Every drop of water in the ocean is an epitome of the chemistry of the whole ocean; every drop is subject to precisely the same laws as dominate the united infinity of billions of drops that make that miracle of Nature, men call the Sea. No matter how humble the calling of the individual, how uninteresting and dull the round of his duties, he should do his best. He should dignify what he is doing by the mind he puts into it, he should vitalize what little he has of power or energy or ability or opportunity, in order to prepare himself to be equal to higher privileges when they come. This will never lead man to that weak content that is satisfied with whatever falls to his lot. It will rather fill his mind with that divine discontent that cheerfully accepts the best,–merely as a temporary substitute for something better.

The man who is seeking ever to do his best is the man who is keen, active, wide-awake, and aggressive. He is ever watchful of himself in trifles; his standard is not “What will the world say?” but “Is it worthy of me?”

Edwin Booth, one of the greatest actors on the American stage, would never permit himself to assume an ungraceful attitude, even in his hours of privacy. In this simple thing, he ever lived his best. On the stage every move was one of unconscious grace. Those of his company who were conscious of their motions were the awkward ones, who were seeking in public to undo or to conceal the carelessness of the gestures and motions of their private life. The man who is slipshod and thoughtless in his daily speech, whose vocabulary is a collection of anaemic commonplaces, whose repetitions of phrases and extravagance of interjections act but as feeble disguises to his lack of ideas, will never be brilliant on an occasion when he longs to outshine the stars. Living at one’s best is constant preparation for instant use. It can never make one over-precise, self-conscious, affected, or priggish. Education, in its highest sense, is _conscious_ training of mind or body to act _unconsciously_. It is conscious formation of mental habits, not mere acquisition of information. One of the many ways in which the individual unwisely eclipses himself, is in his worship of the fetich of luck. He feels that all others are lucky, and that whatever he attempts, fails. He does not realize the untiring energy, the unremitting concentration, the heroic courage, the sublime patience that is the secret of some men’s success. Their “luck” was that they had prepared themselves to be equal to their opportunity when it came and were awake to recognize it and receive it. His own opportunity came and departed unnoted, it would not waken him from his dreams of some untold wealth that would fall into his lap. So he grows discouraged and envies those whom he should emulate, and he bandages his arm and chloroforms his energies, and performs his duties in a perfunctory way, or he passes through life, just ever “sampling” lines of activity.

The honest, faithful struggler should always realize that failure is but an episode in a true man’s life,–never the whole story. It is never easy to meet, and no philosophy can make it so, but the steadfast courage to master conditions, instead of complaining of them, will help him on his way; it will ever enable him to get the best out of what he has. He never knows the long series of vanquished failures that give solidity to some one else’s success; he does not realize the price that some rich man, the innocent football of political malcontents and demagogues, has heroicly paid for wealth and position.

The man who has a pessimist’s doubt of all things; who demands a certified guarantee of his future; who ever fears his work will not be recognized or appreciated; or that after all, it is really not worth while, will never live his best. He is dulling his capacity for real progress by his hypnotic course of excuses for inactivity, instead of a strong tonic of reasons for action.

One of the most weakening elements in the individual make-up is the surrender to the oncoming of years. Man’s self-confidence dims and dies in the fear of age. “This new thought,” he says of some suggestion tending to higher development, “is good; it is what we need. I am glad to have it for my children; I would have been happy to have had some such help when I was at school, but it is too late for me. I am a man advanced in years.”

This is but blind closing of life to wondrous possibilities. The knell of lost opportunity is never tolled in this life. It is never too late to recognize truth and to live by it. It requires only greater effort, closer attention, deeper consecration; but the impossible does not exist for the man who is self-confident and is willing to pay the price in time and struggle for his success or development. Later in life, the assessments are heavier in progress, as in life insurance, but that matters not to that mighty self-confidence that _will_ not grow old while knowledge can keep it young.

Socrates, when his hair whitened with the snow of age, learned to play on instruments of music. Cato, at fourscore, began his study of Greek, and the same age saw Plutarch beginning, with the enthusiasm of a boy, his first lessons in Latin. The Character of Man, Theophrastus’ greatest work, was begun on his ninetieth birthday. Chaucer’s Canterbury Tales was the work of the poet’s declining years. Ronsard, the father of French poetry, whose sonnets even translation cannot destroy, did not develop his poetic faculty until nearly fifty. Benjamin Franklin at this age had just taken his really first steps of importance in philosophic pursuits. Arnauld, the theologian and sage, translated Josephus in his eightieth year. Winckelmann, one of the most famous writers on classic antiquities, was the son of a shoemaker, and lived in obscurity and ignorance until the prime of life. Hobbes, the English philosopher, published his version of the Odyssey in his eighty-seventh year, and his Iliad one year later. Chevreul, the great French scientist, whose untiring labors in the realm of color have so enriched the world, was busy, keen and active when Death called him, at the age of 103.

These men did not fear age; these few names from the great muster-roll of the famous ones who defied the years, should be voices of hope and heartening to every individual whose courage and confidence is weak. The path of truth, higher living, truer development in every phase of life, is never shut from the individual–until he closes it himself. Let man feel this, believe it and make this faith a real and living factor in his life and there are no limits to his progress. He has but to live his best at all times, and rest calm and untroubled no matter what results come to his efforts. The constant looking backward to what might have been, instead of forward to what may be, is a great weakener of self-confidence. This worry for the old past, this wasted energy, for that which no power in the world can restore, ever lessens the individual’s faith in himself, weakens his efforts to develop himself for the future to the perfection of his possibilities.

Nature in her beautiful love and tenderness, says to man, weakened and worn and weary with the struggle, “Do in the best way you can the trifle that is under your hand at this moment; do it in the best spirit of preparation for the future your thought suggests; bring all the light of knowledge from all the past to aid you. Do this and you have done your best. The past is forever closed to you. It is closed forever to you. No worry, no struggle, no suffering, no agony of despair can alter it. It is as much beyond your power as if it were a million years of eternity behind you. Turn all that past, with its sad hours, weakness and sin, its wasted opportunities as light; in confidence and hope, upon the future. Turn it all in fuller truth and light so as to make each trifle of this present a new past it will be joy to look back to; each trifle a grander, nobler, and more perfect preparation for the future. The present and the future you can make from it, is yours; the past has gone back, with all its messages, all its history, all its records to the God who loaned you the golden moments to use in obedience to His law.”

VII

The Royal Road to Happiness

“During my whole life I have not had twenty-four hours of happiness.” So said Prince Bismarck, one of the greatest statesmen of the nineteenth century. Eighty-three years of wealth, fame, honors, power, influence, prosperity and triumph,–years when he held an empire in his fingers,–but not one day of happiness!

Happiness is the greatest paradox in Nature. It can grow in any soil, live under any conditions. It defies environment. It comes from within; it is the revelation of the depths of the inner life as light and heat proclaim the sun from which they radiate. Happiness consists not of having, but of being; not of possessing, but of enjoying. It is the warm glow of a heart at peace with itself. A martyr at the stake may have happiness that a king on his throne might envy. Man is the creator of his own happiness; it is the aroma of a life lived in harmony with high ideals. For what a man _has_, he may be dependent on others; what he _is_, rests with him alone. What he _ob_tains in life is but acquisition; what he _at_tains, is growth. Happiness is the soul’s joy in the possession of the intangible. Absolute, perfect, continuous happiness in life, is impossible for the human. It would mean the consummation of attainments, the individual consciousness of a perfectly fulfilled destiny. Happiness is paradoxic because it may coexist with trial, sorrow and poverty. It is the gladness of the heart,–rising superior to all conditions.

Happiness has a number of under-studies,–gratification, satisfaction, content, and pleasure,–clever imitators that simulate its appearance rather than emulate its method. Gratification is a harmony between our desires and our possessions. It is ever incomplete, it is the thankful acceptance of part. It is a mental pleasure in the quality of what one receives, an unsatisfiedness as to the quantity. It may be an element in happiness, but, in itself,–it is not happiness.

Satisfaction is perfect identity of our desires and our possessions. It exists only so long as this perfect union and unity can be preserved. But every realized ideal gives birth to new ideals, every step in advance reveals large domains of the unattained; every feeding stimulates new appetites,–then the desires and possessions are no longer identical, no longer equal; new cravings call forth new activities, the equipoise is destroyed, and dissatisfaction reenters. Man might possess everything tangible in the world and yet not be happy, for happiness is the satisfying of the soul, not of the mind or the body. Dissatisfaction, in its highest sense, is the keynote of all advance, the evidence of new aspirations, the guarantee of the progressive revelation of new possibilities.

Content is a greatly overrated virtue. It is a kind of diluted despair; it is the feeling with which we continue to accept substitutes, without striving for the realities. Content makes the trained individual swallow vinegar and try to smack his lips as if it were wine. Content enables one to warm his hands at the fire of a past joy that exists only in memory. Content is a mental and moral chloroform that deadens the activities of the individual to rise to higher planes of life and growth. Man should never be contented with anything less than the best efforts of his nature can possibly secure for him. Content makes the world more comfortable for the individual, but it is the death-knell of progress. Man should be content with each step of progress merely as a station, discontented with it as a destination; contented with it as a step; discontented with it as a finality. There are times when a man should be content with what he _has_, but never with what he _is_.

But content is not happiness; neither is pleasure. Pleasure is temporary, happiness is continuous; pleasure is a note, happiness is a symphony; pleasure may exist when conscience utters protests; happiness,–never. Pleasure may have its dregs and its lees; but none can be found in the cup of happiness.

Man is the only animal that can be really happy. To the rest of the creation belong only weak imitations of the understudies. Happiness represents a peaceful attunement of a life with a standard of living. It can never be made by the individual, by himself, for himself. It is one of the incidental by-products of an unselfish life. No man can make his own happiness the one object of his life and attain it, any more than he can jump on the far end of his shadow. If you would hit the bull’s-eye of happiness on the target of life, aim above it. Place other things higher than your own happiness and it will surely come to you. You can buy pleasure, you can acquire content, you can become satisfied,–but Nature never put real happiness on the bargain-counter. It is the undetachable accompaniment of true living. It is calm and peaceful; it never lives in an atmosphere of worry or of hopeless struggle.

The basis of happiness is the love of something outside self. Search every instance of happiness in the world, and you will find, when all the incidental features are eliminated, there is always the constant, unchangeable element of love,–love of parent for child; love of man and woman for each other; love of humanity in some form, or a great life work into which the individual throws all his energies.

Happiness is the voice of optimism, of faith, of simple, steadfast love. No cynic or pessimist can be really happy. A cynic is a man who is morally near-sighted,–and brags about it. He sees the evil in his own heart, and thinks he sees the world. He lets a mote in his eye eclipse the sun. An incurable cynic is an individual who should long for death,–for life cannot bring him happiness, death might. The keynote of Bismarck’s lack of happiness was his profound distrust of human nature. There is a royal road to happiness; it lies in Consecration, Concentration, Conquest and Conscience.

Consecration is dedicating the individual life to the service of others, to some noble mission, to realizing some unselfish ideal. Life is not something to be lived _through_; it is something to be lived _up to_. It is a privilege, not a penal servitude of so many decades on earth. Consecration places the object of life above the mere acquisition of money, as a finality. The man who is unselfish, kind, loving, tender, helpful, ready to lighten the burden of those around him, to hearten the struggling ones, to forget himself sometimes in remembering others,–is on the right road to happiness. Consecration is ever active, bold and aggressive, fearing naught but possible disloyalty to high ideals.

Concentration makes the individual life simpler and deeper. It cuts away the shams and pretences of modern living and limits life to its truest essentials. Worry, fear, useless regret,–all the great wastes that sap mental, moral or physical energy must be sacrificed, or the individual needlessly destroys half the possibilities of living. A great purpose in life, something that unifies the strands and threads of each day’s thinking, something that takes the sting from the petty trials, sorrows, sufferings and blunders of life, is a great aid to Concentration. Soldiers in battle may forget their wounds, or even be unconscious of them, in the inspiration of battling for what they believe is right. Concentration dignifies an humble life; it makes a great life,–sublime. In morals it is a short-cut to simplicity. It leads to right for right’s sake, without thought of policy or of reward. It brings calm and rest to the individual,–a serenity that is but the sunlight of happiness.

Conquest is the overcoming of an evil habit, the rising superior to opposition and attack, the spiritual exaltation that comes from resisting the invasion of the grovelling material side of life. Sometimes when you are worn and weak with the struggle; when it seems that justice is a dream, that honesty and loyalty and truth count for nothing, that the devil is the only good paymaster; when hope grows dim and flickers, then is the time when you must tower in the great sublime faith that Right must prevail, then must you throttle these imps of doubt and despair, you must master yourself to master the world around you. This is Conquest; this is what counts. Even a log can float with the current, it takes a man to fight sturdily against an opposing tide that would sweep his craft out of its course. When the jealousies, the petty intrigues and the meannesses and the misunderstandings in life assail you,–rise above them. Be like a lighthouse that illumines and beautifies the snarling, swashing waves of the storm that threaten it, that seek to undermine it and seek to wash over it. This is Conquest. When the chance to win fame, wealth, success or the attainment of your heart’s desire, by sacrifice of honor or principle, comes to you and it does not affect you long enough even to seem a temptation, you have been the victor. That too is Conquest. And Conquest is part of the royal road to Happiness.

Conscience, as the mentor, the guide and compass of every act, leads ever to Happiness. When the individual can stay alone with his conscience and get its approval, without using force or specious logic, then he begins to know what real Happiness is. But the individual must be careful that he is not appealing to a conscience perverted or deadened by the wrongdoing and subsequent deafness of its owner. The man who is honestly seeking to live his life in Consecration, Concentration and Conquest, living from day to day as best he can, by the light he has, may rely explicitly on his Conscience. He can shut his ears to “what the world says” and find in the approval of his own conscience the highest earthly tribune,–the voice of the Infinite communing with the Individual.

Unhappiness is the hunger to get; Happiness is the hunger to give. True happiness must ever have the tinge of sorrow outlived, the sense of pain softened by the mellowing years, the chastening of loss that in the wondrous mystery of time transmutes our suffering into love and sympathy with others.

If the individual should set out for a single day to give Happiness, to make life happier, brighter and sweeter, not for himself, but for others, he would find a wondrous revelation of what Happiness really is. The greatest of the world’s heroes could not by any series of acts of heroism do as much real good as any individual living his whole life in seeking, from day to day, to make others happy.

Each day there should be fresh resolution, new strength, and renewed enthusiasm. “Just for Today” might be the daily motto of thousands of societies throughout the country, composed of members bound together to make the world better through constant simple acts of kindness, constant deeds of sweetness and love. And Happiness would come to them, in its highest and best form, not because they would seek to _absorb_ it, but,–because they seek to _radiate_ it.

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robertdinkins · 6 years

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Why You Should Encourage Learner Autonomy

Encourage Learner Autonomy With A Next-Generation Learning Platform

On the road to learning success there are many paths to get to a final destination. Modern learners have a sea of options available to them that were not around when the concept of learner autonomy was first being discussed by Plato and Socrates. The opportunities for learners to chart their own course has never been more exciting.

Learners now have a vast array of human knowledge constantly available to them at their fingertips. The trick is to organize that knowledge and distribute it to learners when they need it, or at least have it sorted in some way that allows the learner to feel they’re able to easily access the information they need, when they need it. Online learning platforms give learners access to curated content necessary to skill-up on topics important to their day-to-day tasks. Learning platforms are also able to carry additional learning opportunities that exist outside of the scope of a learners “necessary” learning activity.

What is Learner Autonomy?

Learning autonomy flips the traditional model teacher/learner relationship on its head. Traditional learning focuses on a teacher driven classroom where the student follows the learning path. With learner autonomy, the traditional teacher is removed from the equation and it is up to the student to drive their own learning experience. It is more about a learner’s ability to take charge of their own learning. As opposed to being reliant on the teacher, the student takes responsibility for their own trajectory.

There are plenty of learning opportunities available to a modern learner through their learning platform and beyond on the wider web. It is important as a learning and development professional to carefully consider the roadmap and necessary touchpoints of information that you are setting out within learning modules. While encouraging learner autonomy can increase engagement, L&D admins need to ensure that the engagement is focused on the right content.

A traditional teacher is removed in the context of learner autonomy and the focal point is placed on the learner, but that doesn’t mean that there is no teacher. There is still an administrator in place to ensure that students are able to access and find the necessary information and maintains a learning environment that supports the development of the learner and their autonomy to seek out the content they want. Additionally, the tools L&D admins use help to provide the direction to learners that would typically be associated with a teacher in a classroom using tools like a syllabus.

Within a corporate learning environment, increasing learner engagement with learning materials alone can be a struggle. Placing an importance on autonomous learning can help to move that need by shifting the mindset of your learners.

Ultimately, learner autonomy means giving the learner a chance to take charge of their own development.

The Importance of Learner Autonomy

The autonomy of your learners to chart their own course is an invaluable asset when setting out a learning strategy. Autonomy in a lot of ways allows for the expression of creativity, and creativity can be pivotal to success. By providing your learners with the chance to make their own path, you are directly empowering the decisions they make and allowing them to creatively embark on their own learning adventure. Creativity also goes hand-in-hand with curiosity and forms the bedrock of what makes individuals hungry to learn. As said by the writer William Arthur Ward, “curiosity is the wick of the candle of learning.”

Consider the adult learning theory of Malcolm Knowles. According the theory, there are 6 key principles that are critical to educational impact.

Learners need to know why, what and how

Learners want to be autonomous and self-directing

Learners’ prior experience is an important consideration

Readiness depends on the learner’s needs

Orientation to learning tends to be problem-centred and contextual

Motivation to learn is an intrinsic value, with personal payoff.

The principles are intended to spark the creativity of the learners, but more importantly they are intended to ensure that the learning method used ultimately benefits the learner. Through autonomous learning, you are providing the framework to allow your learners to be self-directed. Importantly however, you can also effectively allow your learners to have an autonomous experience while also ensuring that they are spending their time learning the information necessary for organizational success.

This strategy also makes the learner the decision-maker when it comes to what they need to learn and how. Additionally, if your learning platform is set up in such a way that it provides streamlined access to important information that helps learners solve day-to-day problems, you will ensure that the orientation of your learning remains problem-oriented. That problem-orientation will derive mainly from the learner who has sought out the information themselves and therefore provided their own context as to why they are taking the course and utilizing the learning materials.

How to Promote Learner Autonomy

Promoting learner autonomy within your learning platform revolves primarily around promoting a sense of ownership. If an individual feels empowered to learn and understands that it is to their benefit to continue learning, then they will be inclined to do so. In order for a learner to take charge of their own learning, or have a desire to do so, a learning strategy must instill a sense of ownership within the learner. Without that ownership, a learner is highly unlikely to care enough to pursue learning on their own, regardless of how easily accessible their learning material is.

Take the concept of learning back to how we learn as children when we are naturally tuned to learning informally, or through our own direction. In our formative years, it is informal learning in new environments that keeps us revved and mentally stimulated, often without even realizing it.Taking that same approach, by providing courses, videos or learning materials that can be accessed by learners at any time but without formal instruction allow for learners to go at the own pace when it is useful for them.

Ways in Which an E-learning Platform Can Encourage Learner Autonomy

L&D admins professionals can leverage their learning platform to encourage and foster autonomous learning within an organization by:

Making Learning Available:This is foundationally the purpose in many ways of a learning management system (LMS). It is important that learning materials be made available to learners whenever and wherever they need or want to access the content.

Making Material Relevant: Setting up your learning platform to deliver engineering courses to your marketing department likely won’t serve the right purpose. Instead, ensure that your learning platform is efficiently organized to provide courses and content that speaks not only to an individual’s role but to specific issues and needs that might arise within a given position. Docebo’s Marketplace, including our recent integration with LinkedIn Learnhelps learners to dig into a vast range of learning opportunities.

Entertaining Content Wins: While not all course material can be “exciting”, it’s important to try to create a content engagement experience that is simply more than flipping through a slide deck. Increasingly, video has played a large role in its ability to increase learner stimulation. Providing social learning opportunities as well where the content can be discussed or shared with others can help to provide a sense of entertainment.

Employing a Flexible and Un-Rigid Structure: For learners to be autonomous, they need to be able to learn at their own pace on their own schedule. Administrators can encourage learner to take the time necessary to learn while also respecting the busy work days we all have.

Powering User-Generated Content: You likely have content experts within our organization, or after using a learning platform throughout a career, your employees might become the experts. Allow your learners to put their learning into practice not only on the job, but also by creating courses to be distributed throughout their team, department or company.

Making It Easy To Use: Perhaps most importantly, to encourage learner autonomy, a learning platform needs to be easy to use and be user intuitive. If a user cannot easily navigate the platform, they likely won’t go out of their way to find courses beyond those directly assigned to them with a specific purpose.

Learner autonomy can enhance a learning strategy and move the engagement needle. Docebo provides the ease of use, tools and autonomous experience that learner crave, while also providing learning and development professionals with the control necessary to ensure they’re able to effectively curate, organize and track the performance of their employees.

Fill your employees sails with incredible content and give them the freedom to chart their own course.

Start a 14-day trial today!

The post Why You Should Encourage Learner Autonomy appeared first on Docebo.

Why You Should Encourage Learner Autonomy original post at Docebo

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republicstandard · 6 years

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Kermit The Frog Should Be Arrested For Hate Crimes

It's not that easy being green, as Kermit the Frog sang nearly 50 years ago, at the tail-end of the hippy movement. Ride on brother, I feel you. The notable puppet is talking about the difficulty inherent in existence, that you are, for better or worse, trapped inside a shell that is immutable. Kermit, being enlightened, realized by the coda of a two-minute song that there are just some things that we cannot change- they are integral to us. You cannot be someone other than yourself, but you can take joy in that and make yourself a better version of that same self, right? A Radical idea in the late 1960s, and still one today. It must be said, Kermit hasn't quite been the classic frog we grew up with since the death of Jim Henson in 1990.

What then, I wonder, would everyone's amphibian friend make of the modern West? Kermit always struck me as a very self-reliant kind of guy, despite his slightly toxic relationships; and that included making up your own mind about things. I bet he liked Ron Paul. The problem is for Kermit is that we do not live in a world where it is a good thing to make up your own mind, or thing very hard about anything at all.

In the light of Kermit the Frog's curious past, I read with interest the new hate crime sentencing guidelines just published by the UK authorities that, as one might expect, still fail to define what they mean by hate crime in any objective sense. Instead, we are reliably informed that;

"Among the cases analysed there were a number of ‘hate speech’ type offences, where inflammatory speeches were given by influential figures with the intention of stirring up racial hatred.

Other cases involved publication on YouTube of content inciting serious violence towards particular racial or religious groups, websites being published including abusive and insulting content, with some activity continuing over a long period of time and intended to reach global audiences.”

This is very un-green. See, it's very hard to produce people who are satisfied within their society and culture when you pose them as the permanent out-group, and create victim-classes held in a perpetual state of having a grievance. Neither party benefits very much from this state of affairs; so, one must conclude that the system itself hates us all equally, but hates some of us more than others.

As I wrote back in December in The Religion of the Faithless Left:

It will stun future generations to hear that we have become such a self-hating society, riddled with such preposterous levels of self-inflicted and undeserved guilt and paranoia.

What Kermit stands for politically is quite well defined.

I don't get too involved in politics, but I am an amphibitarian. I'm in favour of wetlands, green jobs (that's jobs for anyone who is green) and I'm opposed to interspecies marriage between pigs and frogs. - Kermit, speaking to The Guardian, 2012

It appears at the very least, Kermit is identity-woke. He loves his wetlands, and apparently promotes hiring practices that would be discriminatory in every Western nation. I doubt, therefore, he would accept the position of the UK government that certain protected characteristics need to be enforced with draconian codes offering up to 6 years in jail for anyone hate-filled enough to criticize Islam or transgenderism? Clearly not, given his opposition to interspecies relationships; which one need only explore the depths of Tumblr to realize are already on the agenda of the Movement To Accept Everything No Matter What.

In this sense, we might consider Kermit to be leaning towards Ayn Rand's position when she said:

I can accept anything, except what seems to be the easiest for most people: the half-way, the almost, the just-about, the in-between.

It may not be that easy, being green, but it sure is an authentic reality. He might have some slightly edgy opinions about interspecies erotica (which is the exact opposite of what you might think, in that interspecies erotica is good and you are a bigot) but It doesn't appear that at the end of Kermit's classic hit that he is looking for state intervention to protect his green-ness.

When green is all there is to be It could make you wonder why, but why wonder? Why Wonder, I am green and it'll do fine, it's beautiful! And I think it's what I want to be.

Even though he is a member of a species which has great diversity, Kermit, as you should already know, is thus a racial supremacist and a thoughtcriminal. More than this, he is certainly already guilty of hate-crimes. Britain's Sentencing Council points out that:

The most severe punishments will be handed to those “in a position of trust, authority or influence and abuses their position to stir up hatred,” such as political leaders or figureheads and anyone whose offences are “persistent.”

Kermit the Frog is surely a leader of millions of children (and adults), trusted by them and, therefore, a perfect target for arrest by the British state. Not only on the grounds that Miss Piggy surely exhibits many protected characteristics; despite the fact that she is no-doubt an abuser, violent and also haram. Kermit refused the advances of a creature that society considers fat; and that is body terrorism. Let's not even begin to address the inherent misogyny in Kermit's position, or his blatant Green Supremacist ideals. It cannot be allowed that people say it is okay to be green. Can a body of work over 50 years in length be considered a "persistent" offence? I think so. The solution is clear; we must arrest and execute Kermit the Frog for hate crimes. Only when we bring this fiend to justice can the children of the world sleep peacefully once again.

Ok, I'll break character there and circle back to the start. My point in this exercise is, I hope, clear. There's nothing much to be gained by trying to legislate against human nature- whether that was historic laws against race-mixing or homosexuality or postmodernist laws that, I contend, are designed to facilitate a decidely globalist agenda at a state level and are only effective in sowing discord at a time of great civilizational upheaval.

The simple message of Kermit is surely an admonition against Orwellian state power. Though Kermit is an imperfect character, he understands existential reality in incredibly deep ways- ways that, for whatever reason, institutional powers the world over have failed to do. In fact, Kermit the Frog is the antithesis of the social justice ideology that now informs so much of government policy throughout the Western world. Read that again. Kermit the Frog is a libertarian-identitarian guy.

If I can argue (however weakly) that Kermit the Frog is guilty of hate-crimes, what hope for you and I? As Joe Bob Briggs wrote in Taki Magazine yesterday:

Remember the scene in All the King’s Men when Willie Stark, the Governor of Louisiana, tells his idealistic assistant that he wants some dirt on his political opponent, but the assistant tells him that, no, they can’t find anything, the guy he’s running against is totally clean, honest and upright?

Stark knows better. “Man is conceived in sin and born in corruption,” the governor tells the younger man, “and he passeth from the stink of the didie to the stench of the shroud. There is always something.”

Yes indeed, there is always something. Even on Kermit, despite singing on Rainbow Connection which is one of my personal top 10 gay anthems. God only knows how many skeletons are in Gonzo's closet, and Fozzy Bear already dresses like a sex offender. The lens of critical theory is restless, friends.

"Without ridiculous optimism, there's a good chance none of us would be here today." ~Kermit

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usviraltrends-blog · 6 years

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New Post has been published on https://usviraltrends.com/why-kim-jong-un-came-in-from-the-cold-3-theories/

Why Kim Jong Un came in from the cold: 3 theories

All this comes before what’s primed to be the most significant diplomatic encounter in a generation when Kim and US President Donald Trump meet in May or early June.

Pyongyang’s frantic engagement efforts are a dramatic departure from 2017, when North Korea trumpeted the advances of its nuclear weapons program, threatening the US territory of Guam and claiming its rockets could hit the US mainland.

So what exactly has brought Kim to the table? Is he negotiating from a position of strength or weakness? Here, three experts share their views.

Kim is extremely vulnerable economically, which means he is approaching this negotiation from a position of weakness.

We’ve seen a collapse in trade with China, with North Korean exports down 95% year on year, at only $9 million in February. Imports were down by about a third to $103 million, including almost nothing of long-term value — no machinery, cereals, petroleum products, or vehicles.

This is according to official Chinese data — it may not be completely accurate but it is what Beijing wants everyone to know, which in itself is trouble for Pyongyang. North Korea’s overall foreign trade is probably at its weakest since the Korean War, and despite the rhetoric, it is nowhere near self-reliant, especially for food, fuel, and machinery.

At home, the economy faces huge pressures. Unofficially, the dollar, along with China’s renminbi, has become more widely circulated, bringing important gains to market activities and private sector productivity, but creating huge problems for the regime, which is concerned the private sector will undermine state control.

This makes it hard to control domestic credit and inflation, since at any time people can decide to cash in their North Korean won for US dollars. This risks a currency collapse which can be orchestrated from outside.

The weak state economy forced Kim to swallow Trump’s aggressive posturing, reach out to Seoul and Washington, and take the train to Beijing. We don’t know what Xi discussed with Kim, but it could involve some sanctions relief in return for sincere summit talks.

Pyongyang knows that at any time China can cut off delivery of free crude oil, causing inflation to soar. Kim is not stupid enough to risk this, and must come to the table.

This gives the US an opportunity to create major systemic change in North Korea, including ending the hostility brought on by the archaic Stalinist command economy and social system, which prevent normal dealing with the rest of the world.

Bottom line: It’s our best chance in at least a generation, since our failure to take advantage of Kim Il Sung’s death, the famine, and the collapse of the Soviet Union in the mid-1990s. Kim might not give up his nuclear arsenal, but he may be willing to let it erode or be made unusable. We hold the negotiating advantage. The advantages may thus be ours, but it won’t be easy.

Jean H. Lee, director Hyundai Motor-Korea Foundation Center for Korean History and Public Policy

Kim Jong Un’s emergence onto the world stage six years into his leadership is part of a meticulously crafted and methodically executed political strategy.

Content with his nuclear program and his status as a military leader capable of defending his people, he’s now turning his attention to international relations — and is stepping onto the world stage not simply as a young man who inherited leadership of an impoverished country but as a leader backed by a nuclear weapons program that poses a real threat to global security.

He feels confident that his nuclear program will force foreign leaders to treat him as an equal, and get him a seat at the table with the US as a peer, not an underdog.

Simply sitting down for a summit with Moon, and then Trump, leader of the world’s most powerful country, will be characterized as a victory back home in North Korea. Neither his father, Kim Jong Il, or his grandfather, Kim Il Sung, held a summit with a sitting US president.

Of course, this position of strength is mainly in terms of propaganda value back home, but Kim’s need to settle the question of his authority and leadership within North Korea cannot be discounted. In reality, no matter how Pyongyang spins it, North Korea is a poor country in desperate need of outside help.

Bottom line: Kim is playing a high-stakes game, using nuclear weapons as his trump card, in order to improve his hand in future negations with South Korea and the United States.

Adam Mount, Senior Fellow and Director, Defense Posture Project, Federation of American Scientists

When Kim Jong Un arrives for summits with Moon and Trump, he will have several paths to a win.

Kim will attempt to ease sanctions, harvest legitimacy, and damage the US-South Korea military alliance while offering as few restrictions as possible on his nuclear and missile programs.

The diplomatic overtures are in part a play for time. Pyongyang may have calculated that the risk of war has risen to unacceptable levels and that the best play is to run out the clock on Trump’s first term, which has been marked by erratic threats, military displays, and the appointment of hardliners to high positions.

If it ever came to major war, North Korea would inflict massive damage on South Korean, Japanese, and US citizens. But even as it did, the regime would likely sustain enormous losses. Its leaders could lose their grip on power or their lives.

To buy time, North Korea may offer moderate and temporary concessions to limit its nuclear or missile tests programs, offer purely symbolic steps hoping the president will accept them and declare victory for the US, or may try to bog down negotiators in complex technical discussions.

In any case, the idea that diplomatic or military action could immediately and irreversibly dismantle North Korea’s nuclear program is a chimera.

Bottom line: If Pyongyang tries to run out the clock, the US must be prepared to use that time to its advantage: demand strict restrictions to limit the threat to US allied territory while we pursue a more restrictive agreements.

As long as North Korea’s nuclear and missile programs are not moving forward, time is in everyone’s interest. It may be the only plausible outcome that makes the US and its allies more rather than less safe. If Trump succeeded in this, he could fairly call it a win.

The opinions expressed here are solely those of the authors.

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medproish · 6 years

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The landmark summit, the first time leaders of the two countries have met since 2007, comes on the back of an unprecedented flurry of international diplomacy that has seen Kim emerge from years of isolation ready to play on a world stage.

All this comes before what’s primed to be the most significant diplomatic encounter in a generation when Kim and US President Donald Trump meet in May or early June.

So what exactly has brought Kim to the table? Is he negotiating from a position of strength or weakness? Here, three experts share their views.

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William Brown, adjunct professor at Georgetown School of Foreign Service

Kim is extremely vulnerable economically, which means he is approaching this negotiation from a position of weakness.

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Pyongyang knows that at any time China can cut off delivery of free crude oil, causing inflation to soar. Kim is not stupid enough to risk this, and must come to the table.

Bottom line:It’s our best chance in at least a generation, since our failure to take advantage of Kim Il Sung’s death, the famine, and the collapse of the Soviet Union in the mid-1990s. Kim might not give up his nuclear arsenal, but he may be willing to let it erode or be made unusable. We hold the negotiating advantage. The advantages may thus be ours, but it won’t be easy.

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Jean H. Lee, director Hyundai Motor-Korea Foundation Center for Korean History and Public Policy

Kim Jong Un’s emergence onto the world stage six years into his leadership is part of a meticulously crafted and methodically executed political strategy.

He feels confident that his nuclear program will force foreign leaders to treat him as an equal, and get him a seat at the table with the US as a peer, not an underdog.

Bottom line: Kim is playing a high-stakes game, using nuclear weapons as his trump card, in order to improve his hand in future negations with South Korea and the United States.

<!–

Adam Mount, Senior Fellow and Director, Defense Posture Project, Federation of American Scientists

When Kim Jong Un arrives for summits with Moon and Trump, he will have several paths to a win.

Kim will attempt to ease sanctions, harvest legitimacy, and damage the US-South Korea military alliance while offering as few restrictions as possible on his nuclear and missile programs.

In any case, the idea that diplomatic or military action could immediately and irreversibly dismantle North Korea’s nuclear program is a chimera.

Bottom line:If Pyongyang tries to run out the clock, the US must be prepared to use that time to its advantage: demand strict restrictions to limit the threat to US allied territory while we pursue a more restrictive agreements.

The opinions expressed here are solely those of the authors.

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The post Why Kim Jong Un came in from the cold: 3 theories appeared first on trend views word.

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robgrayofficial · 6 years

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Good morning/afternoon Centipedes (and reddit, I guess).I felt it was important to explain exactly how we came about the current situation with North Korea (herein referred to as DPRK, “Democratic People’s Republic of Korea”) and the prospect of them establishing an official peace with South Korea (the ROK, “Republic of Korea”).This may be a long read, but it is a valuable lesson in geopolitics and demonstrates, matter of factly, how Trump deserves a great deal of credit for the fact, and the gravity of the fact, we are even having a discussion about peace between the Koreas.Part One: The Sunshine Policy & Strategic PatienceThe important part of this story begins on Christmas 1991. By now the DPRK under Kim Il-Sung established a Juche-Stalinist society, determined to be self-reliant and built upon the basic principles of Stalinism: cult of personality, authority of the Dear Leader, faith to the cause of Communism and the State above all else. When the Soviet Union collapsed the DPRK found itself all alone in the world. China, while a fellow Communist country and trading partner with North Korea, was not particularly close with the hermit kingdom. This distance was a result of China’s failed bid to become leader of the Communist Bloc during the Cold War, when the DPRK decided the Soviet’s were a more valuable ally. Not only was the Soviet Union not there anymore, but the Russian Federation that replaced it was working against Kim Il-Sung and favoring South Korea!The world assumed that the DPRK would simply collapse, and they were close to right. North Korea suffered a great famine, became even more isolated, and was running broke. With China the remaining leading Communist power a relationship began to grow after 1989, but China couldn’t provide enough food to sustain North Korea. It seemed certain that the DPRK would soon collapse. But the world didn’t want that. Why?The ultimate reason, besides war, that nobody has done anything about North Korea is that North Korea is currently home to what will become 25,000,000 starving, brainwashed, radical refugees with no skills or education. And nobody is prepared to deal with that.So the Democratic Party of South Korea, predecessor to the current ruling party, began the Sunshine Policy, a policy that if South Korea was more diplomatic and friendly with the DPRK that they would democratize, peacefully, and not collapse but simply catch up with the free, modern world. Meanwhile, President Clinton’s administration negotiated the “Agreed Framework”, a nuclear deal very similar to the modern Iran JCPOA..Of course, both the Sunshine Policy and Agreed Framework were apparent failures but by then it was too late. North Korea had survived their famine and got their nuclear bomb by 2006. The world’s chance to force the DPRK into a peaceful collapse had passed and now we had a fully nuclear rogue state with 25 million brainwashed hostages inside its borders and another 50 million innocent South Korean hostages in its range.Under the Obama Administration the United States began a policy of ”Strategic Patience”, under which America and South Korea would lead sanctions against North Korea, but mostly just wait and hope for the best. This strategy led to North Korea becoming more powerful, more belligerent, and more self-sufficient. By 2015 North Korea was making threats to nuke the United States so often it became a meme.Part Two: The DPRK ProblemSo the DPRK presented the world with an impossible problem: a rogue state, almost self-sufficient and already isolated almost as much as possible, with millions of hostages, committing horrible crimes against humanity, that was only getting stronger and stronger. North Korea’s Stalinism has been implemented so effectively that the idea of sudden Glasnost, Perestroika, and peaceful democratization like the USSR eventually collapsed from just wasn’t possible. Freedom isn’t coming to the DPRK under Strategic Patience.So how do you address a global threat that you cannot solve without risking killing tens of millions in the process?Some, like me, advocated going directly to war to prevent North Korea from getting any stronger and the war therefore being deadlier. Some suggested waiting, but that would only allow the DPRK to develop stronger and stronger weapons as time went on. To many it was clear that we needed a dramatic change in policy, but how dramatic? Is there even a chance for a peaceful solution?This is the most basic summary of the problem and this is ultimately why the prospect for a peaceful resolution should be the biggest global news story since 9/11.Part Three: Fire & FuryTrump is where this weak policy of “hoping” and “patience” came to an end. Reddit is currently full of doubters askingWhat exactly did Trump do?This is what Trump did: (Not in chronological order.)First, he appeared unpredictable, radically different from the last 30 years of American leadership, and that alone was enough to scare North Korea. If you doubt this I challenge you to ask this question: Did you ever utter a phrase similar to “Trump as President is terrifying” or “Trump will lead us to World War III”? We all know your answers. If YOU were scared, most of you American, you should know damn well that the hermit kingdom that cannot match America’s power in any sense would be terrified.Second, Trump directly used harsh language, direct threats of FIRE & FURY, and directly lashed out at North Korea and KJU. Similar to the first point, this was so different and intimidating that it provoked North Korea into trying to display its strength on a regular basis. And eventually those shows-of-force failed. Failed to the point of the DPRK’s test site collapsing.Third, Trump closed sanction loopholes which made past sanctions hurt more.Fourth, Trump pressured China. China has long treated the DPRK like a bastard little brother, defending them reluctantly but ultimately only out of their own interests. China doesn’t rely on North Korea, in fact China’s trade with South Korea has been far more profitable, but China relies on there being a buffer zone between their borders and the United States (in addition to the previously stated fact China doesn’t want 25,000,000 refugees).But who is China’s largest trading partner? The United States, of course.So Trump threatened China: put pressure on North Korea or we will put pressure on you. China started by rejecting a coal shipment from North Korea. When China wasn’t helping enough, Trump called them out.Fifth, Trump created new sanctions and got China to join in. That first time was in September 2017. He issued another round in February 2018.Sixth, Trump demonstrated that even threats from big brother will not protect rogue states.Seventh, Trump committed to a dramatic show of force, that unlike the DPRK’s, didn’t fizzle out.President Trump did not single-handedly bring Kim Jong Un to the negotiating table, but he sure as hell was the primary motivator. President Xi and President Moon deserve credit too. Hell, even Kim Jong-Un, for the criminal he is, deserves credit for bringing his country to the table. We may not even get peace or denuclearization, as much as that sucks to acknowledge, but the fact we are even having this discussion outside of a thought experiment is something President Trump, and the others, deserves credit for.TL;DR - A peaceful resolution to North Korea was pure fantasy two years ago; now it might actually be possible. Trump absolutely deserves credit for helping bring it about. #robgray

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gabrielholt · 7 years

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Societal Barriers to Transgender Health Care in North America

Term paper for CSOC104 (Intro to Sociology) July 2016

*Glossary included below*

Eight years ago, I realized that I was transgender. At that time, I was in an all-girls’ school, closeted, repressed, and depressed. My school provided no counselling services, and my GP did not know or care what it meant to be trans. I had no idea that I would end up in a nursing program after my first degree, or that I would have to wait until my early twenties to embark on a medically-induced second puberty. I also had no idea that in a few years I would see people like me on the covers of Men’s Health, Vanity Fair, and Time magazines. Eight years ago, I had never heard my identity spat like profanity from the mouths of politicians and news anchors on mainstream television. Today, the general public is more aware about the existence of trans people, but not necessarily more informed about the barriers we face within health care settings and society at large. These barriers include the pathologization of trans identities, pervasive binarist and cissexist societal ideologies, and intersectional struggles.

The pathologization of trans identities in medical communities is similar to the sensationalizing of trans stories in the media: trans people are seen as an oddity, afflicted by a disorder of perversion. Trans identities are frequently understood as a medical and psychological illness requiring medical treatment (Johnson, 2015). To access treatment in the form of hormones, psychotherapy, or gender affirming surgery, many transgender people must obtain a formal diagnosis of “gender dysphoria,” a term which has replaced “gender identity disorder” in the DSM-5 (Johnson, 2015; Roberts & Fantz, 2014). Though the term no longer contains the word “disorder,” it remains in a book of mental disorders – as homosexuality was until 1973 – and must be diagnosed and treated. Our identities are controlled in paternalistic ways: doctors must document our dysphoria, stamp our name change papers, sign our surgery letters, orchestrate our insurance coverage, and approve our actions. We must gain official permission to be ourselves. This medical control over trans identities leads to an even greater power imbalance between medical professionals and transgender patients, further disempowering trans individuals within society (Johnson, 2015). Poteat, German, and Kerrigan argue that the stigmatization of trans people serves to replicate and reinforce unequal power relationships within our society. The pathologization of trans identities also reinforces the stigma that transgender individuals face from society at large: that we are not “normal;” that there is something wrong with us that must be fixed. Many transgender people keep from disclosing their identities to doctors, for fear of being refused care based on such stigmas (McClain, Hawkins, & Yehia, 2016; Roberts & Fantz, 2014).

Furthermore, health care education is based around binarist and cissexist (please see Glossary below) concepts and language: phrases such as “pregnant women,” “both genders,” “the opposite sex,” and “men’s heart attack symptoms,” are commonplace and unquestioned. Transgender needs and issues are absent from most health care curricula (Poteat et al., 2013). In my first year of nursing school, I only heard trans people referred to once, during an equity training session. Yet I, a trans patient and a trans nursing student, am present in a health care context every day. Outside of schools, most medical professionals remain unaware of trans people and our challenges (Roberts & Fantz, 2014). When I reminded my former doctor of my name and pronouns, she turned to me and said, “Oh… still?” Her tone was one of surprise and mild amusement. Also ignorant of trans issues and reliant on binaries are governmental institutions and medical administration (Roberts & Fantz, 2014). The sex on my health card is still listed as “F,” in spite of my baritone voice and the testosterone levels that rival my cisgender fiancé’s. When the clinic receptionist calls a name, it takes me a few seconds to realize that this girls’ name is supposed to be mine. Medicine, like the rest of our society, relies on a biological determinist lens through which to view trans people. Naiman (2012) recognizes that sex and gender have become conflated in today’s language (then proceeds to conflate them herself), which facilitates biological determinist theories of gender – that gender is inevitably based upon distinct physiological characteristics. Trans people defy biological determinism, as our self-identified gender does not align with our assigned sex and socially-assigned gender. Poteat et al. (2013) describe how stigma against transgender people has been justified by functionalist order theory as well as biological determinism: because we challenge binarist and cissexist gender norms, we are a threat to societal ideological stability. Naiman (2012) might argue that in challenging gender norms, we also threaten the capitalist class which relies so heavily on gender inequality for social control and profit. Naiman (2012) also points out that biology in our society is informed by cultural theories of gender, and vice versa. Our colonial North American society abides by a strict gender binary determined by biology. In this way, social transition and medical transition are bound to each other. Trans people are typically expected to socially “prove” their gender to medical professionals in order to physically transition. We must do this in a way that conforms to our society’s biological deterministic concept of gender. This reflects the sociological model of “doing gender,” in which gender must be socially performed and accomplished (Johnson, 2015; Westbrook & Schilt, 2014). Transgender people are thus accountable for performing gender “correctly;” that is, according to the cisnormative and frequently heteronormative societal ideals of our “chosen” genders. In most medical contexts, there is a typical “trans narrative” that we are expected to embody in order to obtain a gender dysphoria diagnosis and care. For instance: a trans man must have always hated societally-designated “girlish” things (dolls, dresses, etc.), and instead been interested in societally-designated “boyish” things (cars, sports, etc.). He must have realised from a young age that he was “different from the other girls” and must have always wished for a penis. We must prove, even if we must lie about ourselves, that we fit within a biological determinist mold of gender in order to be taken seriously by the gatekeepers of medical interventions (psychiatrists and medical doctors). This occurs not just in the medical field, but across societal institutions. As Naiman (2012) writes, gender is a “core identity,” one which follows people everywhere. Transgender people face barriers throughout society, including in employment, housing, educational systems, prison systems, shelters, treatment centres, governmental administration, and numerous social situations such as bathroom usage and clothing shopping (Poteat et al., 2013).

Since transgender discrimination is present in almost all environments, it is vital to also acknowledge the intersections of other marginalized identities within these environments. Many trans people face discrimination based on other identities such as race and sexuality. Discrimination may also be based on unemployment, disability, mental illness, imprisonment, homelessness, transmisogyny, stigma around HIV positivity and stigma around sex work. Naiman (2012) describes the consideration of diversity and intersectional oppression within marginalized communities as the goal of socialist and Third Wave feminist change theories. Such intersectional feminist theories tend to focus on discrimination against poor trans women of color (TWOC), the most vulnerable members of trans communities. Economic inequality is a large factor in trans discrimination. In the USA in 2010, the unemployment rate for trans people was twice the national average, meaning that many trans people are not covered by employment-provided insurance and cannot afford medical care (Poteat et al., 2013; Roberts & Fantz, 2014). Additionally, when refused or unable to access health care, some trans people may seek treatment such as hormones outside of health care institutions (Poteat et al., 2013). This can, as in the case of street hormones and unsupervised injections, be a dangerous route. Many transgender people, especially TWOC, live below the poverty line due to the double employment barriers of racism and transmisogyny. People who cannot contribute to the capitalist economy are devalued and marginalized in our society, which leads to the further stigmatization of un- or under-employed trans individuals (Naiman, 2012). Some trans people – again, especially TWOC – turn to sex work for survival, which increases their risks of HIV vulnerability, getting arrested, and becoming victims of violence (Graham, 2014). Due to structural inequality, trans and other marginalized groups are already at greater risk of contracting HIV, attempting suicide, and becoming victims of violence than the rest of the population (Bauer et al., 2009). In spite of all these barriers, there is little legal protection for transgender people (Bauer et al., 2009). As Naiman (2012) describes with racism, the responsibility for these consequences falls to oppressed individuals, not oppressive systems. It is left to the victims of trans discrimination to pursue legal action against oppressors, which is often beyond our means. This is a consequence of neoliberal ideology in a capitalist society. Even for the marginalized, emphasis on individual responsibility takes precedence over the accountability of an unequal society.

While I personally benefit from white privilege, masculine-of-center self-identity, and a financially stable family background, I do experience the intersections of transphobia, homophobia, and ableism. I have experienced multiple acts of discrimination in health care; for instance, sitting for years on a waitlist for CAMH’s gender identity clinic, then being refused treatment because the doctor deemed me “too feminine.” I work to remain aware of the marginalization faced by other trans people, especially the fifteen trans people murdered in the past seven months (most of whom were Black trans women). Part of the reason I am entering the health care profession is to understand and work to challenge the systemic discrimination that marginalizes and kills so many of my trans siblings.

Glossary

Binarist

Referring to ideas that reinforce the biologically-determined theory of the gender binary, ignoring the experiences of non-binary individuals.

Cisgender, or cis Not transgender; identifying with the gender corresponding to one’s sex assigned at birth.

Cissexism, or cisnormativity The belief that everyone is, or should be, cisgender; that being cisgender is superior to being transgender. Typically a biological essentialist concept.

DSM-5 The Diagnostic and Statistical Manual of Mental Disorders, Fifth Edition.

Transgender, or trans Not identifying with the gender corresponding to one’s sex assigned at birth. For the purpose of this paper, the term “transgender” includes all trans-identified, non-binary, some two-spirit, and gender-non-conforming (GNC) individuals.

Transmisogyny The intersection of transphobia and misogyny; individual or systemic hatred of, discrimination, or bias against trans women and transfeminine people.

References

Bauer, G. R., Hammond, R., Travers, R., Kaay, M., Hohenadel, K. M., & Boyce, M. (2009). “I don’t think this is theoretical; this is our lives”: How erasure impacts health care for transgender people. Journal of the Association of Nurses in AIDS Care, 20(5), 348-361. doi:10.1016/j.jana.2009.07.004

Graham, L. (2014). Navigating community institutions: Black transgender women’s experiences in schools, the criminal justice system, and churches. Sexuality Research and Social Policy, 11(4), 274-287. doi:10.1007/s1317-014-0144-y

Johnson, A. (2015). Normative accountability: How the medical model influences transgender identities and experiences. Sociology Compass, 9(9), 803-813. doi:10.1111/soc4.12297

McClain, Z., Hawkins, L., & Yehia, B. (2016). Creating welcoming spaces for lesbian, gay, bisexual, and transgender (LGBT) patients: An evaluation of the health care environment. Journal of Homosexuality, 63(3), 387-393. doi:10.1080/00918369.2016.1124694

Naiman, J. (2012). How societies work: Class, power, and change (5 ed.). Halifax: Fernwood Publishing.

Poteat, T., German, D., & Kerrigan, D. (2013). Managing uncertainty: A grounded theory of stigma in transgender health care encounters. Social Science & Medicine, 84(2013), 22-29. doi:10.1016/j.socscimed.2013.02.019

Roberts, T. K., & Fantz, C. R. (2014). Barriers to quality health care for the transgender population. Clinical Biochemistry, 47(10/11), 983-987. doi:10.1016/j.clinbiochem.2014.02.009

Westbrook, L., & Schilt, K. (2014). Doing gender, determining gender: Transgender people, gender panics, and the maintenance of the sex/gender/sexuality system. Gender & Society, 28(1), 32-57. doi:10.1177/0891243213503203

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