A recent spat on the Chris Matthew’s television program (“Dancing with the Stars” we believe?) has provided a splendid micro-study of the various bankruptcies which characterize the low-state of political debate currently at play in the last best hope of mankind. May God help us all.  

First there is intellectual bankruptcy demonstrated in this instance by right-wing radio host Kevin Jacobs of KRLA in Los Angeles. Mr. Jacobs’ attack against Senator Barack Obama – full of boyish zeal and mischief – was, unfortunately, ill-timed and largely without substance. Far worse, the fact that he had no clue as to the particulars of Britain’s policy of Appeasement and Prime Minister Neville Chamberlain’s role in it is virtually unforgivable. For a would-be Conservative to engage on the field of political battle without a firm grasp of historical fact is to deny himself perhaps his greatest weapon, and to provide the adversary an easy target by which to embolden himself and his cause.

Next we have literal bankruptcy represented by Mr. Mark Green, President of Air America. Spouting threadbare anti-Bushisms on cue, this blow-dried, spray-tanned leftbot contributed nothing to the debate save to provide real-time verification of why “progressive talk radio” is bereft of both listeners and funds. 

Lastly, there is moral bankruptcy, demonstrated here by Mr. Matthews himself. Though he knows better, Mr. Matthews opted to forsake the truth in favor of savaging his guest right-wing dupe for committing the sin of not knowing his history; understandable and entertaining, yes, but highly unfortunate in this particular debate.

“What did Chamberlain do wrong,” Mr. Matthews repeatedly demanded of Mr. Jacobs. In terms of the particulars, Mr. Jacobs hadn’t a clue.  

Finally an exasperated and indignant Matthews condescended to explain.   “There is a difference between talking with the enemy and appeasing,” he instructed. “What Neville Chamberlain did wrong – most people would say – is not talking to Hitler but giving him half of Czechoslovakia in 1938. That’s what he did wrong!” 

In our view this is rather like saying, “What Mrs. Fleebswottle did wrong was not having an affair with the milkman, but getting pregnant by him.” Alas the moral code of six-year-olds: it’s only wrong if you get caught. Chamberlain got caught. 

In Munich in 1938, Neville Chamberlain and Adolph Hitler were talking quite a bit. In those talks the two of them complimented one another’s mustache, exchanged tips on winterizing their gardens, and gave away half of Czechoslovakia to the Nazi regime. In the now infamous Munich Agreement, Hitler promised - honest-injun, crossed his heart and hoped to die - that he would take only what was agreed to and nothing more. Hitler lied. Chamberlain and the entire civilized world were shocked. 

Well not the entire civilized world. Sir Winston Churchill for one was not. He had been passionately warning about Hitler since 1933. He was not alone in this. Many were able to read Hitler like a book. In fact, many had. It was not exactly an act of supernatural prophecy to see that Adolf Hitler was a deranged, anti-Semitic, power-mad, war-monger who must be stopped - not talked to, not negotiated with, not appeased - but stopped by whatever means available.  

And yet, Neville Chamberlain insisted on talking . It was via this talking that he got stung and landed Britain, and the world, in the weakest possible position.  

But what if Hitler hadn’t lied in Munich? What if he kept his word, consumed only Czech Sudetenland, and left the rest of the world alone. Would Mr. Matthew’s have said Neville Chamberlain did anything wrong then? No. Thus giving away half of Czechoslovakia is not really what Chamberlain did wrong; taking Hitler at his word is what Neville Chamberlain did wrong. 

“There is a difference between talking with the enemy and appeasing,” insists Mr. Matthews. “Appeasement is giving away things to the enemy.” What Mr. Matthews, claims not to be able to see here is that talking with the enemy IS giving away things to the enemy. What did Chamberlain give to Hitler? He gave him the Prime Minister of Britain’s time, attention, prestige, and trust. Quite a lot some would say, and at quite a cost. THAT is what Mr. Chamberlain did wrong – knowingly or unknowingly – and it is a sin one can only commit by talking, even if said talk is ostensibly in the name of peace. (Side note - we are told Mrs. Fleebswottle claims she only did what she did to afford milk for her children. Also she really did love the milk man and besides, he promised her he was sterile.)

There are some interactions one ought know better than to engage in; this is the lesson of 1938 Mr. Bush spoke of before the Knesset last week: the dire importance of resisting the “false comfort of appeasement.”

As regards talking with this latest breed of fascists – Iran/Hizzballah, Hamas, Al Qaeda, Syria et al - presuming these talks extend beyond mustaches and gardening, how exactly  does one talkwith bodies whose publically declared mission statement is the destruction of Israel and the establishment of a worldwide Islamic Caliphate? 

Furthermore, there is the not insignificant issue of Taqiyya, the Islamic principle of lying for the sake of Allah. Ought President Obama, or McCain, or Clinton, or … yes even Kucinich give the prestige, time, attention, and trust of the President of the United States to self-proclaimed enemies of Western values who are compelled by their “faith” to deceive unbelievers? And what is there really to talk about? A joint venture to airlift all Israeli Jews to Fort Lauderdale? The incorporation of Sharia law into the United States Constitution?  Economic incentives for “green oil drilling” in Saudi Arabia?  

Some things are non-negotiable and thus talking is to no avail. The existence of Israel, human rights for all, the sovereignty of peaceful and responsible nations – these things are non-negotiable, particularly with enemies who seek to take them away. That is, after all, why we regard them as “enemies.”

Cheers,

Charlie

P.S. In humorous punctuation to this entire scene - in his final dismissal of Mr. Jacobs, Mr. Matthews asks, “Wasn’t the U.S.S. Cole under Bush? I mean I don’t know what you’re talking about here” He then concludes in radiant self-righteousness, “Kevin, when you’re going to make a direct historical reference, get it straight.” Here, here Mr. Matthews!      

An EARTH DAY SPECIAL from Churchill's Parrot blog

Granted Karl Marx was a bitter, self-loathing, misanthrope, half-crazed with envy and his own depraved world view, but at least he had integrity.  When advocating the implementation of his beloved communism, for instance, he made no attempt to sugar coat what would be required:

“The proletariat will use its political supremacy to wrest, by degree, all capital from the bourgeoisie, to centralize all instruments of production in the hands of the state, i.e., of the proletariat organized as the ruling class; and to increase the total productive forces as rapidly as possible. Of course, in the beginning, this cannot be effected except by means of despotic inroads on the rights of property…”

While not quite promising the mass imprisonment, terror, and murder this process would necessitate, one can pretty much surmise as much from this and other such statements in Marx’s Communist Manifesto. 

Today’s communists, however, are far more image savvy, realizing that having brought about the slaughter and ruin of millions upon millions of innocent human beings, collectivist ideologies can prove a tough sell.  So a bit of Madison Avenue re-packaging has been done.

The sinister moniker of “communism” and the slightly less ominous “socialism” have been replaced with the sunny, “Progressivism.” Instead of wild-eyed ravings about the bourgeoisie, the proletariat, and oppressive class antagonisms, they opt for more lyrical terms such as “social justice” and “multiculturalism.”  Instead of Marx’ chilling but unmistakably clear rhetoric: “The theory of the communist can be summed up in the single sentence: abolition of private property”, Progressive’s prefer less confrontational terminology like “sustainable global community” and “promote the equitable distribution of wealth within and among nations.”  And instead of presenting their collectivist demands to the world via a bellicose “Manifesto”, the Progressives are soft peddling theirs surreptitiously with the aid of the United Nations by means of a poetic and enchanting “Earth Charter.”

A masterpiece of abstruse, feel-good, New Age, leftist pappery, the seemingly innocuous Earth Charter is truly a wolf in sheep’s clothing, or more accurately a Bear in dove’s feathers. In short, the Earth Charter is nothing less than a call for the establishment of a supranational governing authority to dictate the production and distribution of wealth according to ill-defined and arbitrary “principles of sustainability.”  Indeed, at its crescendo, the charter declares:

“In order to build a sustainable global community, the nations of the world must renew their commitment to the United Nations, fulfill their obligations under existing international agreements, and support the implementation of Earth Charter principles with an international legally binding instrument on environment and development.”

Beyond this obedience, the nations of the world (but mostly the United States) are also to disarm themselves to the satisfaction of these same arbitrary principles:
• Avoid military activities damaging to the environment.
• Demilitarize national security systems to the level of a non-provocative defense posture, and convert military resources to peaceful purposes, including ecological restoration.
• Eliminate nuclear, biological, and toxic weapons and other weapons of mass destruction.
• Ensure that the use of orbital and outer space supports environmental protection and peace.

Anyone possessing the slightest knowledge of human liberty, the brutal state-sponsored assaults upon it throughout the twentieth century, and the threats it faces in the twenty-first ought be chilled to the bone by such  statements. Yet, despite the best efforts of Conservative watchdogs and pundits (see excellent analyses here, here, here, and here) the Earth Charter continues to grow in both influence and endorsement.  Numerous groups and organizations, from The United Nations Educational, Scientific, and Cultural Organization UNESCO;  to the U.S Conference of Mayors; to sweet little nuns across North America have thrown their hats and habits into the ring in support of this insidious fraud. 

This is due largely to the standard pathologies of contemporary society: “Go-Green” bandwagonism, mindless pacifism, lack of serious consideration of what implementation of the Earth Charter would actually require, and – of course – ignorance of history.  But more than all this, the Earth Charter’s advance is due primarily to the shrewd advocacy and network building of its weighty founders.   

The Earth Charter is the brainchild (i.e. Frankenstein) of he-of-the-unfortunate-birthmark: former General Secretary of the Communist Party of the Soviet Union, Mikhail Gorbachev. He is not alone.  Joining Gorby in creating and infusing this doctrine is Canadian billionaire socialist Maurice Strong , and American socialist billionaire Steven Rockefeller of the inimitable Rockefeller Brothers Fund, (Mr. Rockefeller also serves on the Board of billionaire socialist, George Soros’, the Soros Economic Development Fund. It is hard to imagine Mr. Soros does not have his slimy hands all over this initiative as well.)

But unfortunate bed fellows and ominous warnings from wingnut neo-con reactionaries such as ourselves are insufficient to counter the somnambulistic effects of the Earth Charter’s Phil Collins-meets -Walt Disney language. Very well then. We encourage one and all to read the essays of the Earth Charter’s founders and supporters themselves, for no more damning evidence can be found that this movement is a very real threat to human dignity, liberty, and well-being. (Well actually it can.  But this is a good place to start.)

For our own part, we provide the following analysis, which brings us back to our friend Karl Marx.

Echoes of Marx

In the Marxist tradition, we have taken it upon ourselves to confiscate the intellectual property of the Earth Charter and reorganize it as we bloody well please; in this case according to Marx’s "Ten Measures" by which the communists will “wrest, by degree, all capital from the bourgeoisie” and “centralize all instruments of production in the hands of the state.”  We believe, even a brief perusal of the following will make clear the chilling degree to which the Earth Charter “principles” resonate with Marx’s vision and his prescription for implementing it. .  
 
MARX MEASURE #1: ABOLITION OF PROPERTY IN LAND AND APPLICATION OF ALL RENTS OF LAND TO PUBLIC PURPOSES.
 
Corresponding Earth Charter Happy-Speak

• Promote the equitable distribution of wealth within nations and among nations.

• The dominant patterns of production and consumption are causing environmental devastation, the depletion of resources, and a massive extinction of species. Communities are being undermined. The benefits of development are not shared equitably and the gap between rich and poor is widening. Injustice, poverty, ignorance, and violent conflict are widespread and the cause of great suffering. An unprecedented rise in human population has overburdened ecological and social systems. The foundations of global security are threatened. These trends are perilous—but not inevitable. 

• Fundamental changes are needed in our values, institutions, and ways of living.  We must realize that when basic needs have been met, human development is primarily about being more, not having more.

Corresponding Earth Charter Happy-Speak

• Eradicate poverty as an ethical, social, and environmental imperative.

• Empower every human being with the education and resources to secure a sustainable livelihood, and provide social security and safety nets for those who are unable to support themselves.

• Enhance the intellectual, financial, technical, and social resources of developing nations, and relieve them of onerous international debt.

• Secure Earth's bounty and beauty for present and future generations.

• Recognize that the freedom of action of each generation is qualified by the needs of future generations.

• Strengthen local communities, enabling them to care for their environments, and assign environmental responsibilities to the levels of government where they can be carried out most effectively.

• Place the burden of proof on those who argue that a proposed activity will not cause significant harm, and make the responsible parties liable for environmental harm

• This requires a change of mind and heart. It requires a new sense of global interdependence and universal responsibility.

• we must find ways to harmonize diversity with unity, the exercise of freedom with the common good, short-term objectives with long-term goals

• Adopt at all levels sustainable development plans and regulations that make environmental conservation and rehabilitation integral to all development initiatives.

• We must realize that when basic needs have been met, human development is primarily about being more, not having more.

Corresponding Earth Charter Happy-Speak

• An unprecedented rise in human population has overburdened ecological and social systems. The foundations of global security are threatened. These trends are perilous—but not inevitable.

• Everyone shares responsibility for the present and future well-being of the human family and the larger living world. 

• Recognize that the freedom of action of each generation is qualified by the needs of future generations.

• Ensure universal access to health care that fosters reproductive health and responsible reproduction.

• Adopt lifestyles that emphasize the quality of life and material sufficiency in a finite world.

• Our cultural diversity is a precious heritage and different cultures will find their own distinctive ways to realize the vision.

MARX MEASURE #4: CONFISCATION OF THE PROPERTY OF ALL EMIGRANTS AND REBELS.

Corresponding Earth Charter Happy-Speak

• Towards this end, it is imperative that we, the peoples of Earth, declare our responsibility to one another, to the greater community of life, and to future generations.

• Fundamental changes are needed in our values, institutions, and ways of living. We must realize that when basic needs have been met, human development is primarily about being more, not having more. We have the knowledge and technology to provide for all and to reduce our impacts on the environment. The emergence of a global civil society is creating new opportunities to build a democratic and humane world. Our environmental, economic, political, social, and spiritual challenges are interconnected, and together we can forge inclusive solutions.

• To realize these aspirations, we must decide to live with a sense of universal responsibility, identifying ourselves with the whole Earth community as well as our local communities. We are at once citizens of different nations and of one world in which the local and global are linked. Everyone shares responsibility for the present and future well-being of the human family and the larger living world.

• a common standard by which the conduct of all individuals, organizations, businesses, governments, and transnational institutions is to be guided and assessed.

• Take action to avoid the possibility of serious or irreversible environmental harm even when scientific knowledge is incomplete or inconclusive.

• Place the burden of proof on those who argue that a proposed activity will not cause significant harm, and make the responsible parties liable for environmental harm.

• Adopt lifestyles that emphasize the quality of life and material sufficiency in a finite world.

• Guarantee the right to potable water, clean air, food security, uncontaminated soil, shelter, and safe sanitation, allocating the national and international resources required.

• Adopt lifestyles that emphasize the quality of life and material sufficiency in a finite world.

• Internalize the full environmental and social costs of goods and services in the selling price, and enable consumers to identify products that meet the highest social and environmental standards.

• Promote the equitable distribution of wealth within nations and among nations.

• Ensure that all trade supports sustainable resource use, environmental protection, and progressive labor standards.

• Require multinational corporations and international financial organizations to act transparently in the public good, and hold them accountable for the consequences of their activities.

• Affirm the right of indigenous peoples to their spirituality, knowledge, lands and resources and to their related practice of sustainable livelihoods.

• Protect and restore outstanding places of cultural and spiritual significance.

• Institute effective and efficient access to administrative and independent judicial procedures, including remedies and redress for environmental harm and the threat of such harm.

• Strengthen local communities, enabling them to care for their environments, and assign environmental responsibilities to the levels of government where they can be carried out most effectively.

• Protect wild animals from methods of hunting, trapping, and fishing that cause extreme, prolonged, or avoidable suffering.

• Avoid or eliminate to the full extent possible the taking or destruction of non-targeted species.

• This requires a change of mind and heart. It requires a new sense of global interdependence and universal responsibility. We must imaginatively develop and apply the vision of a sustainable way of life locally, nationally, regionally, and globally.

• This can mean difficult choices. However, we must find ways to harmonize diversity with unity, the exercise of freedom with the common good, short-term objectives with long-term goals. Every individual, family, organization, and community has a vital role to play.

• In order to build a sustainable global community, the nations of the world must renew their commitment to the United Nations, fulfill their obligations under existing international agreements, and support the implementation of Earth Charter principles with an international legally binding instrument on environment and development.

MARX MEASURE #5: CENTRALIZATION OF CREDIT IN THE BANKS OF THE STATE, BY MEANS OF A NATIONAL BANK WITH STATE CAPITAL AND AN EXCLUSIVE MONOPOLY.

Corresponding Earth Charter Happy-Speak

• Ensure that economic activities and institutions at all levels promote human development in an equitable and sustainable manner.

• Promote the equitable distribution of wealth within nations and among nations.

• Ensure that all trade supports sustainable resource use, environmental protection, and progressive labor standards

• Enhance the intellectual, financial, technical, and social resources of developing nations, and relieve them of onerous international debt.

• Require multinational corporations and international financial organizations to act transparently in the public good, and hold them accountable for the consequences of their activities.

• To move forward we must recognize that in the midst of a magnificent diversity of cultures and life forms we are one human family and one Earth community with a common destiny. We must join together to bring forth a sustainable global society founded on respect for nature, universal human rights, economic justice, and a culture of peace.

• The global environment with its finite resources is a common concern of all peoples. The protection of Earth's vitality, diversity, and beauty is a sacred trust.

• The dominant patterns of production and consumption are causing environmental devastation, the depletion of resources, and a massive extinction of species. Communities are being undermined. The benefits of development are not shared equitably and the gap between rich and poor is widening. Injustice, poverty, ignorance, and violent conflict are widespread and the cause of great suffering. An unprecedented rise in human population has overburdened ecological and social systems. The foundations of global security are threatened. These trends are perilous—but not inevitable.

• The choice is ours: form a global partnership to care for Earth and one another or risk the destruction of ourselves and the diversity of life.

• Fundamental changes are needed in our values, institutions, and ways of living.

• We must realize that when basic needs have been met, human development is primarily about being more, not having more. We have the knowledge and technology to provide for all and to reduce our impacts on the environment. The emergence of a global civil society is creating new opportunities to build a democratic and humane world. Our environmental, economic, political, social, and spiritual challenges are interconnected, and together we can forge inclusive solutions.

• To realize these aspirations, we must decide to live with a sense of universal responsibility, identifying ourselves with the whole Earth community as well as our local communities.

• We are at once citizens of different nations and of one world in which the local and global are linked. Everyone shares responsibility for the present and future well-being of the human family and the larger living world.

• we affirm the following interdependent principles for a sustainable way of life as a common standard by which the conduct of all individuals, organizations, businesses, governments, and transnational institutions is to be guided and assessed.

• Accept that with the right to own, manage, and use natural resources comes the duty to prevent environmental harm and to protect the rights of people.

• Promote social and economic justice, enabling all to achieve a secure and meaningful livelihood that is ecologically responsible.

• Adopt at all levels sustainable development plans and regulations that make environmental conservation and rehabilitation integral to all development initiatives.

• Ensure that decision making addresses the cumulative, long-term, indirect, long distance, and global consequences of human activities.

• Promote the development, adoption, and equitable transfer of environmentally sound technologies.

• Internalize the full environmental and social costs of goods and services in the selling price, and enable consumers to identify products that meet the highest social and environmental standards.

• Ensure universal access to health care that fosters reproductive health and responsible reproduction.

• Support international scientific and technical cooperation on sustainability, with special attention to the needs of developing nations.

• Guarantee the right to potable water, clean air, food security, uncontaminated soil, shelter, and safe sanitation, allocating the national and international resources required.

• We urgently need a shared vision of basic values to provide an ethical foundation for the emerging world community.

• Transmit to future generations values, traditions, and institutions that support the long-term flourishing of Earth's human and ecological communities.

• Take action to avoid the possibility of serious or irreversible environmental harm even when scientific knowledge is incomplete or inconclusive.

• Place the burden of proof on those who argue that a proposed activity will not cause significant harm, and make the responsible parties liable for environmental harm.

• Ensure that decision making addresses the cumulative, long-term, indirect, long distance, and global consequences of human activities.

• Internalize the full environmental and social costs of goods and services in the selling price, and enable consumers to identify products that meet the highest social and environmental standards.

• Adopt lifestyles that emphasize the quality of life and material sufficiency in a finite world.

• Advance the study of ecological sustainability and promote the open exchange and wide application of the knowledge acquired.

• Support international scientific and technical cooperation on sustainability, with special attention to the needs of developing nations.

• Recognize and preserve the traditional knowledge and spiritual wisdom in all cultures that contribute to environmental protection and human well-being.

• Ensure that information of vital importance to human health and environmental protection, including genetic information, remains available in the public domain.

• Empower every human being with the education and resources to secure a sustainable livelihood, and provide social security and safety nets for those who are unable to support themselves.

• Require multinational corporations and international financial organizations to act transparently in the public good, and hold them accountable for the consequences of their activities.

• Eliminate discrimination in all its forms, such as that based on race, color, sex, sexual orientation, religion, language, and national, ethnic or social origin.

• Promote the contribution of the arts and humanities as well as the sciences in sustainability education.

• Enhance the role of the mass media in raising awareness of ecological and social challenges.

• Recognize the importance of moral and spiritual education for sustainable living.

• Ensure that the use of orbital and outer space supports environmental protection and peace.

• We must deepen and expand the global dialogue that generated the Earth Charter, for we have much to learn from the ongoing collaborative search for truth and wisdom.

MARX MEASURE #7: EXTENSION OF FACTORIES AND INSTRUMENTS OF PRODUCTION OWNED BY THE STATE; THE BRINGING INTO CULTIVATION OF WASTE LANDS, AND THE IMPROVEMENT OF THE SOIL GENERALLY IN ACCORDANCE WITH A COMMON PLAN.

Corresponding Earth Charter Happy-Speak

(See entire Earth Charter!)

• Adopt patterns of production, consumption, and reproduction that safeguard Earth's regenerative capacities, human rights, and community well-being.

• Act with restraint and efficiency when using energy, and rely increasingly on renewable energy sources such as solar and wind.

• Internalize the full environmental and social costs of goods and services in the selling price, and enable consumers to identify products that meet the highest social and environmental standards.

• We urgently need a shared vision of basic values to provide an ethical foundation for the emerging world community.

• To move forward we must recognize that in the midst of a magnificent diversity of cultures and life forms we are one human family and one Earth community with a common destiny. We must join together to bring forth a sustainable global society founded on respect for nature, universal human rights, economic justice, and a culture of peace.

• We have the knowledge and technology to provide for all and to reduce our impacts on the environment.

• Accept that with the right to own, manage, and use natural resources comes the duty to prevent environmental harm and to protect the rights of people.

• Affirm that with increased freedom, knowledge, and power comes increased responsibility to promote the common good.

• Promote the equitable distribution of wealth within nations and among nations

• Ensure that all trade supports sustainable resource use, environmental protection, and progressive labor standards.

• Require multinational corporations and international financial organizations to act transparently in the public good, and hold them accountable for the consequences of their activities.

• Implement comprehensive strategies to prevent violent conflict and use collaborative problem solving to manage and resolve environmental conflicts and other disputes.

• Promote social and economic justice, enabling all to achieve a secure and meaningful livelihood that is ecologically responsible.

• Recognize that the freedom of action of each generation is qualified by the needs of future generations.

• Adopt at all levels sustainable development plans and regulations that make environmental conservation and rehabilitation integral to all development initiatives.

• Establish and safeguard viable nature and biosphere reserves, including wild lands and marine areas, to protect Earth's life support systems, maintain biodiversity, and preserve our natural heritage.

• Our environmental, economic, political, social, and spiritual challenges are interconnected, and together we can forge inclusive solutions.

• To realize these aspirations, we must decide to live with a sense of universal responsibility, identifying ourselves with the whole Earth community as well as our local communities.

• Manage the use of renewable resources such as water, soil, forest products, and marine life in ways that do not exceed rates of regeneration and that protect the health of ecosystems.

• Manage the extraction and use of non-renewable resources such as minerals and fossil fuels in ways that minimize depletion and cause no serious environmental damage.

• Control and eradicate non-native or genetically modified organisms harmful to native species and the environment, and prevent introduction of such harmful organisms.

• Take action to avoid the possibility of serious or irreversible environmental harm even when scientific knowledge is incomplete or inconclusive.

• Place the burden of proof on those who argue that a proposed activity will not cause significant harm, and make the responsible parties liable for environmental harm.

• Ensure that decision making addresses the cumulative, long-term, indirect, long distance, and global consequences of human activities.

• Prevent pollution of any part of the environment and allow no build-up of radioactive, toxic, or other hazardous substances.

• As never before in history, common destiny beckons us to seek a new beginning. Such renewal is the promise of these Earth Charter principles. To fulfill this promise, we must commit ourselves to adopt and promote the values and objectives of the Charter.

MARX MEASURE #8: EQUAL OBLIGATION OF ALL TO WORK. ESTABLISHMENT OF INDUSTRIAL ARMIES, ESPECIALLY FOR AGRICULTURE.

• Empower every human being with the education and resources to secure a sustainable livelihood, and provide social security and safety nets for those who are unable to support themselves.

• Promote the equitable distribution of wealth within nations and among nations.

• Ensure that all trade supports sustainable resource use, environmental protection, and progressive labor standards.

• Promote the active participation of women in all aspects of economic, political, civil, social, and cultural life as full and equal partners, decision makers, leaders, and beneficiaries.

• Honor and support the young people of our communities, enabling them to fulfill their essential role in creating sustainable societies.

• Provide all, especially children and youth, with educational opportunities that empower them to contribute actively to sustainable development.

• Support local, regional and global civil society, and promote the meaningful participation of all interested individuals and organizations in decision making.

• Strengthen local communities, enabling them to care for their environments, and assign environmental responsibilities to the levels of government where they can be carried out most effectively.

• We must join together to bring forth a sustainable global society founded on respect for nature, universal human rights, economic justice, and a culture of peace.

• The resilience of the community of life and the well-being of humanity depend upon preserving a healthy biosphere with all its ecological systems, a rich variety of plants and animals, fertile soils, pure waters, and clean air.

• The choice is ours: form a global partnership to care for Earth and one another or risk the destruction of ourselves and the diversity of life. Fundamental changes are needed in our values, institutions, and ways of living.

• The emergence of a global civil society is creating new opportunities to build a democratic and humane world. Our environmental, economic, political, social, and spiritual challenges are interconnected, and together we can forge inclusive solutions.

• To realize these aspirations, we must decide to live with a sense of universal responsibility, identifying ourselves with the whole Earth community as well as our local communities. We are at once citizens of different nations and of one world in which the local and global are linked. Everyone shares responsibility for the present and future well-being of the human family and the larger living world. The spirit of human solidarity and kinship with all life is strengthened when we live with reverence for the mystery of being, gratitude for the gift of life, and humility regarding the human place in nature.

• We urgently need a shared vision of basic values to provide an ethical foundation for the emerging world community. Therefore, together in hope we affirm the following interdependent principles for a sustainable way of life as a common standard by which the conduct of all individuals, organizations, businesses, governments, and transnational institutions is to be guided and assessed.

Corresponding Earth Charter Happy-Speak

• Fundamental changes are needed in our values, institutions, and ways of living.

• Adopt at all levels sustainable development plans and regulations that make environmental conservation and rehabilitation integral to all development initiatives.

• Establish and safeguard viable nature and biosphere reserves, including wild lands and marine areas, to protect Earth's life support systems, maintain biodiversity, and preserve our natural heritage.

• Control and eradicate non-native or genetically modified organisms harmful to native species and the environment, and prevent introduction of such harmful organisms.

• Manage the use of renewable resources such as water, soil, forest products, and marine life in ways that do not exceed rates of regeneration and that protect the health of ecosystems.

• Prevent pollution of any part of the environment and allow no build-up of radioactive, toxic, or other hazardous substances.

• Adopt lifestyles that emphasize the quality of life and material sufficiency in a finite world.

• Promote the equitable distribution of wealth within nations and among nations.

• Protect and restore outstanding places of cultural and spiritual significance.

• Strengthen local communities, enabling them to care for their environments, and assign environmental responsibilities to the levels of government where they can be carried out most effectively.

• To move forward we must recognize that in the midst of a magnificent diversity of cultures and life forms we are one human family and one Earth community with a common destiny. We must join together to bring forth a sustainable global society founded on respect for nature, universal human rights, economic justice, and a culture of peace.

• The dominant patterns of production and consumption are causing environmental devastation, the depletion of resources, and a massive extinction of species. Communities are being undermined. The benefits of development are not shared equitably and the gap between rich and poor is widening. Injustice, poverty, ignorance, and violent conflict are widespread and the cause of great suffering. An unprecedented rise in human population has overburdened ecological and social systems. The foundations of global security are threatened. These trends are perilous—but not inevitable.

• Recognize that peace is the wholeness created by right relationships with oneself, other persons, other cultures, other life, Earth, and the larger whole of which all are a part.

MARX MEASURE #10: FREE EDUCATION FOR ALL CHILDREN IN PUBLIC SCHOOLS. ABOLITION OF CHILDREN'S FACTORY LABOR IN ITS PRESENT FORM. COMBINATION OF EDUCATION WITH INDUSTRIAL PRODUCTION, ETC.

Corresponding Earth Charter Happy-Speak

• Provide all, especially children and youth, with educational opportunities that empower them to contribute actively to sustainable development.

• Empower every human being with the education and resources to secure a sustainable livelihood, and provide social security and safety nets for those who are unable to support themselves.

• Eliminate discrimination in all its forms, such as that based on race, color, sex, sexual orientation, religion, language, and national, ethnic or social origin.

• The arts, sciences, religions, educational institutions, media, businesses, nongovernmental organizations, and governments are all called to offer creative leadership. The partnership of government, civil society, and business is essential for effective governance.

________
In conclusion, we call to your attention one particular Earth Charter “principle” - under Section II. Ecological Integrity – which, for its deliberate lack of specificity, we find especially distressing:

Control and eradicate non-native or genetically modified organisms harmful to native species and the environment, and prevent introduction of such harmful organisms.

Given the tone and rhetoric of so many of this warmed-over manifesto’s chief advocates, is it preposterous to question whether or not this dictum might be applied to human organisms?  In the eyes of these elitists, were the Europeans, after all, not a “harmful non-native organism” to the native Americans and to the Australian Aborigines? Is human population itself not a “non-native organism” in so many corners of the Earth to which it ventures and seeks to live?

Such questions will, of course, be laughed off as rabid paranoia. That is until such time as no one is laughing at all. 

Cheers,

Charlie
www.churchillsparrot.com

From Churchill’s Parrot blog. 

Hilarious and nauseating at once is mankind’s chronic inability to retain wisdom acquired at the cost of much blood, toil, tears, and sweat. This tragicomedy was played out for us in no uncertain terms upon our recent Stateside pilgrimage to one of the more forgotten shrines to the cause of Liberty: the Alamo.

Internationally acclaimed as our mastery of history is, we must admit our general ignorance heretofore of this brief but profound chapter in the American story. Upon being made aware, however, we were somewhat stunned (as so often we are) at the parrallels between then and now, and the lessons afforded those with eyes to see and ears to hear.

For in the eternal battle between tyranny and liberty; collectivism and individualism; centralism and federalism, our current status is not unlike that of Travis, Bowie, Crockett and the 182 other men who gave their lives at the Alamo fighting the forces of despotism. As the United Nations seeks to centralize global authority and nullify national sovereignty through its “Earth Charter”, as the European Union increasingly overrides the will of the electorate, as the Islamists openly declare their intent to enforce a global Caliphate, those of us who yet hold dear the principles of limited government, national sovereignty, individual liberty, and free enterprise find ourselves surrounded and quite possibly outnumbered.

Naturally today’s popular consensus will regard such sentiments as laughable. Indeed the story of the Alamo itself has been reduced by many to that of an embarrassing display of drunken male bravado in the face of overwhelming and – they would suggest - legitimate authority. Others claim it was a battle over slavery, with Mexican authorities on the side of right, for they had abolished slavery in 1829, well before their Anglo-European cousins to the north. (Nevermnind that the Mexican government allowed slavery once again six years later, just prior to the battle of the Alamo.) No doubt alcohol, bravado, slavery, even ethnic tensions played their roles in the blood bath of the Alamo and subsequent Texas Revolution, but clearly these issues existed on both sides of the firing line. The core drama at play here, as always, was that of tyranny versus Liberty.

Allow us to illustrate by briefly revisiting a few key aspects of this once well known tale.

In 1808 Emperor Napoleon of France put his brother Joseph on the Spanish throne. For most, nothing more really needs to be said. Nonetheless we shall continue. Shockingly, this appointment made a mess of things in Spain, ergo ties between Spain and her American colonies eroded, and a war for Mexican independence erupted in 1810. The rebels eventually emerged victorious with Spain recognizing Mexican independence in 1821.

As is the case with most such revolutions, however, (except – thank The Lord and George Washington - the American revolution) the victorious revolutionaries were quickly perverted by the power they had just won. Inaugurating the 187 year (and counting) fiasco that is the Mexican “government”, General Agustin de Iturbide – one of the leaders of the revolution – was made Emperor of the new “Mexican Empire.” At this time, mind you, this empire was not an insignificant piece of real estate, comprised of more than 5,000,000 kilometers square stretching from the present day Oregon /California border to Panama.

What it boasted in territory, however, the Mexican empire lacked in substance. After just ten months of arrogant disregard for his new nation’s constitution, Iturbide decided to dissolve the government, prompting rebellion. He then reinstated it, prompting further rebellion. He then submitted his abdication, prompting further rebellion. He then fled the country, prompting his being declared a traitor. He then returned to Mexico, prompting his immediate execution at the hands of local officials.

Somehow, however, from the midst of this swirling vortex of ineptitude, a constitution establishing a representative federal republic of the people came into being: the 1824 Constitution of Mexico. It was this constitution and its promise of freedom, deliberately styled after the Constitution of the United States of America, which inspired multitudes of American and European settlers to emigrate to the the “Mexican Republic.”

This experiment in self-government and free-enterprise yielded the usual results: thriving communities of increasing strength and prosperity. Settlers came in droves, bringing with them their customs and beliefs, not all of which were looked upon favorably by the Mexican officials. Ostensibly their objections were over the settlers’ tendency to ignore laws regarding compulsory Roman Catholicism and the abolition of slavery. We suspect, however, a more fundamental impulse was at play – envy. Consider the words of French political writer and statesman, Alexis De Tocqueville, who was composing his classic Democracy in America at this very point in history:

“The territory of the Union (The United States of America) presents a boundless field to human activitiy, and inexhaustible materials for labor. The passion for wealth takes the place of ambition, and the heat of faction is mitigated by a consciousness of prosperity.

But in what portion of the globe shall we find more fertile plains, mightier rivers, or more unexplored and inexhaustible riches than in South America? Yet South America has been unable to maintain democratic institutions. If the welfare of nations depended on their being placed in a remote position, with an unbounded space of habitable territory before them, the Spaniards of South America would have no reason to complain of their fate. And although they might enjoy less prosperity than the inhabitants of the United States, their lot might still be such as to excite the envy of some nations in Europe. There are no nations upon the face of the earth, however, more miserable than those of South America.”

“Other inhabitants of America have the same physical conditions of prosperity as the Anglo-Americans, but without their laws and their customs; and these people are miserable. The laws and customs of the Anglo-Americans are therefore that special and predominant cause of their greatness which is the object of my inquiry.”

It was those laws and customs, and the prosperity they wrought, that incurred the wrath of the Mexican authorities, much as the success of the Jewish Palestinians enraged the Arab Palestinians in the 1920s (and does to this day.) Thus, in 1834, President Antonio Lopez de Santa Anna (the self-styled Napoleon of the West) rescinded the 1824 Constitution, dissolved the Mexican federation of free and sovereign states, and set about centralizing all power under his control in Mexico City.

Lo and behold, the Liberty Lovers – American, European, Mexican et al – who had chosen to live in Mexico because of Her freedom, rebelled when that freedom was taken away.

This is why 185 men held their ground at the Alamo, even when it became obvious that doing so meant certain death. Whether seeking the restoration of the 1824 Constitution, or out and out independence for a “Republic of Texas”, they fought to defy tyranny personified in Santa Anna, to slow if not stop his advance across Mexican Texas, and to appeal to the world on behalf of Liberty. This conviction was articulated clearly and profoundly by then Commander of the Alamo, Lieutenant Colonel Willam Barret Travis, in his letter to “The People of Texas and All Americans in the World”:

‘Fellow citizens & compatriots;

I am besieged, by a thousand or more of the Mexicans under Santa Anna. I have sustained a continual Bombardment & cannonade for 24 hours & have not lost a man. The enemy has demanded a surrender at discretion, otherwise, the garrison are to be put to the sword, if the fort is taken. I have answered the demand with a cannon shot, & our flag still waves proudly from the walls. I shall never surrender or retreat. Then, I call on you in the name of Liberty, of patriotism & everything dear to the American character, to come to our aid, with all dispatch. The enemy is receiving reinforcements daily & will no doubt increase to three or four thousand in four or five days. If this call is neglected, I am determined to sustain myself as long as possible & die like a soldier who never forgets what is due to his own honor & that of his country.

VICTORY OR DEATH.

William Barret Travis”

Travis and his men held to this pledge. Unable to achieve victory, they fought to the death. Their courage, however, galvanized Texan forces who just 46 days later won independence for Texas under General Sam Houston at the Battle of San Jacinto; their famous battle cry, “Remember the Alamo!”

Santa Anna was captured the next day. At one point during his confinement, he made a statement about his motives which revealed not only his own mindset, but which represents the mindset of “Centralists” immemorial in terms of their esteem for the freedom of man:

“It is very true that I threw up my cap for liberty with great ardor, and perfect sincerity, but very soon found the folly of it. A hundred years to come my people will not be fit for liberty. They do not know what it is, unenlightened as they are, and under the influence of a Catholic clergy, a despotism is the proper government for them, but there is no reason why it should not be a wise and virtuous one.”

Is this rationale for despotism, dripping as it is in arrogance and unconscious contempt for the unalienable rights of man, not echoed in the manifestos and statements of votaries of the State ever since? Do we not hear it, for example, in the United Nation’s so-called “Earth Charter?”

“In order to build a sustainable global community, the nations of the world must renew their commitment to the United Nations, fulfill their obligations under existing international agreements, and support the implementation of Earth Charter principles with an international legally binding instrument on environment and development.”

Did we not see it in Britain’s House of Commons’ betrayal of the people with their refusal to put the European Union Treaty to a referendum?

Does not the European Union itself increasingly see fit to ride roughshod over the rights and freedoms of the people it presumes to govern?

Are the statements of the Islamists not clearly in agreement that “despotism is the proper government,” a despotism of sharia law for all the world?

When Santa Anna’s forces first surrounded the Alamo, they raised the flag of no quarter and demanded immediate surrender. Travis and his men responded with a cannon blast. Today, through the gentle guises of environmentalism, multiculturalism, tolerance, international cooperation, community cohesion, and social justice that same demand is being made increasingly of Liberty Lovers worldwide. What shall our response be?

To the world we say: Herinner Alamo! Erinnern Sie sich an den Alamo! Souvenez-vous de l’Alamo! Remember the Alamo!

Cheers,

Charlie
www.churchillsparrot.com

(This is a re-post of our annual detailed analysis of WHY WE BLOODY WELL INVADED IRAQ for forgetful conservatives and any muddle headed lefties who may be interested in educating themselves.)