Maker Culture Quotes

Pajamas? Poor people don’t wear pajamas. We fall asleep in our underwear or blue jeans. To this day, I find the very notion of pajamas an unnecessary elite indulgence, like caviar or electric ice cube makers.

I used to think it was possible for an artist to alter the inner life of the culture. Now bomb-makers and gunmen have taken that territory.

A NATION'S GREATNESS DEPENDS ON ITS LEADER To vastly improve your country and truly make it great again, start by choosing a better leader. Do not let the media or the establishment make you pick from the people they choose, but instead choose from those they do not pick. Pick a leader from among the people who is heart-driven, one who identifies with the common man on the street and understands what the country needs on every level. Do not pick a leader who is only money-driven and does not understand or identify with the common man, but only what corporations need on every level. Pick a peacemaker. One who unites, not divides. A cultured leader who supports the arts and true freedom of speech, not censorship. Pick a leader who will not only bail out banks and airlines, but also families from losing their homes -- or jobs due to their companies moving to other countries. Pick a leader who will fund schools, not limit spending on education and allow libraries to close. Pick a leader who chooses diplomacy over war. An honest broker in foreign relations. A leader with integrity, one who says what they mean, keeps their word and does not lie to their people. Pick a leader who is strong and confident, yet humble. Intelligent, but not sly. A leader who encourages diversity, not racism. One who understands the needs of the farmer, the teacher, the doctor, and the environmentalist -- not only the banker, the oil tycoon, the weapons developer, or the insurance and pharmaceutical lobbyist. Pick a leader who will keep jobs in your country by offering companies incentives to hire only within their borders, not one who allows corporations to outsource jobs for cheaper labor when there is a national employment crisis. Choose a leader who will invest in building bridges, not walls. Books, not weapons. Morality, not corruption. Intellectualism and wisdom, not ignorance. Stability, not fear and terror. Peace, not chaos. Love, not hate. Convergence, not segregation. Tolerance, not discrimination. Fairness, not hypocrisy. Substance, not superficiality. Character, not immaturity. Transparency, not secrecy. Justice, not lawlessness. Environmental improvement and preservation, not destruction. Truth, not lies. Most importantly, a great leader must serve the best interests of the people first, not those of multinational corporations. Human life should never be sacrificed for monetary profit. There are no exceptions. In addition, a leader should always be open to criticism, not silencing dissent. Any leader who does not tolerate criticism from the public is afraid of their dirty hands to be revealed under heavy light. And such a leader is dangerous, because they only feel secure in the darkness. Only a leader who is free from corruption welcomes scrutiny; for scrutiny allows a good leader to be an even greater leader. And lastly, pick a leader who will make their citizens proud. One who will stir the hearts of the people, so that the sons and daughters of a given nation strive to emulate their leader's greatness. Only then will a nation be truly great, when a leader inspires and produces citizens worthy of becoming future leaders, honorable decision makers and peacemakers. And in these times, a great leader must be extremely brave. Their leadership must be steered only by their conscience, not a bribe.

Woman, then, stands in patriarchal culture as a signifier for the male other, bound by a symbolic order in which man can live out his fantasies and obsessions through linguistic command by imposing them on the silent image of a woman still tied to her place as the bearer of meaning, not maker of meaning.

For Christians to influence the world with the truth of God's Word requires the recovery of the great Reformation doctrine of vocation. Christians are called to God's service not only in church professions but also in every secular calling. The task of restoring truth to the culture depends largely on our laypeople. To bring back truth, on a practical level, the church must encourage Christians to be not merely consumers of culture but makers of culture. The church needs to cultivate Christian artists, musicians, novelists, filmmakers, journalists, attorneys, teachers, scientists, business executives, and the like, teaching its laypeople the sense in which every secular vocation-including, above all, the callings of husband, wife, and parent--is a sphere of Christian ministry, a way of serving God and neighbor that is grounded in God's truth. Christian laypeople must be encouraged to be leaders in their fields, rather than eager-to-please followers, working from the assumptions of their biblical worldview, not the vapid clichés of pop culture.

Never let it be said that dialect is a reflection of intellect. On the contrary, it is a reflection of the deep traditional values of a culture that respects family, God, and a language system above everything else. I give thanks to my maker that I’m a Southern woman.

The maker culture in America, ever since the days of community barn raisers and quilting bees, often involved do-it-ourselves rather than do-it-yourself.

It is not merely the feeling that something is familiar. It is one step beyond that. It is something new, challenging, or surprising that opens a door into a feeling of comfort, meaning, or familiarity. It is called an aesthetic aha.

The more people have time to experience the joys of creativity, the less they will be consumers, especially of mass-produced culture. I see that as a kind of new wealth that counts for more than owning material things. I also see art as something people will do rather than consume, and do it as a natural part of their lives; creative endeavors are a form of profound spiritual satisfaction.

In a culture where image is more important than information, style more important than substance it is not enough to possess the truth. [Christian] case makers must also master the media.

If you’re alive, you’re a creative person. You and I and everyone you know are descended from tens of thousands of years of makers. Decorators, tinkerers, storytellers, dancers, explorers, fiddlers, drummers, builders, growers, problem-solvers, and embellishers—these are our common ancestors. The guardians of high culture will try to convince you that the arts belong only to a chosen few, but they are wrong and they are also annoying. We are all the chosen few. We are all makers by design. Even if you grew up watching cartoons in a sugar stupor from dawn to dusk, creativity still lurks within you. Your creativity is way older than you are, way older than any of us. Your very body and your very being are perfectly designed to live in collaboration with inspiration, and inspiration is still trying to find you—the same way it hunted down your ancestors.

We are not consumers. For most of humanity’s existence, we were makers, not consumers: we made our clothes, shelter, and education, we hunted and gathered our food. We are not addicts. “I propose that most addictions come from our surrendering our real powers, that is, our powers of creativity.” We are not passive couch potatoes either. “It is not the essence of humans to be passive. We are players. We are actors on many stages…. We are curious, we are yearning to wonder, we are longing to be amazed… to be excited, to be enthusiastic, to be expressive. In short to be alive.” We are also not cogs in a machine. To be so would be to give up our personal freedoms so as to not upset The Machine, whatever that machine is. Creativity keeps us creating the life we wish to live and advancing humanity’s purpose as well.

As Gill says, "every man is called to give love to the work of his hands. Every man is called to be an artist." The small family farm is one of the last places - they are getting rarer every day - where men and women (and girls and boys, too) can answer that call to be an artist, to learn to give love to the work of their hands. It is one of the last places where the maker - and some farmers still do talk about "making the crops" - is responsible, from start to finish, for the thing made. This certainly is a spiritual value, but it is not for that reason an impractical or uneconomic one. In fact, from the exercise of this responsibility, this giving of love to the work of the hands, the farmer, the farm, the consumer, and the nation all stand to gain in the most practical ways: They gain the means of life, the goodness of food, and the longevity and dependability of the sources of food, both natural and cultural. The proper answer to the spiritual calling becomes, in turn, the proper fulfillment of physical need.

For the most part policy-makers are too nervous about offending people, yet when BRITAIN really was GREAT that was the last thought on our minds.

Good publishers – as one former publisher aptly put it – are market-makers in a world where it is attention, not content, that is scarce.

Society' consists mostly of women. Women carry on most of its processes, therefore women are its makers and masters, they are responsible for it, that is the general belief. We might as well hold women responsible for harems--or prisoners for jails. To be helplessly confined to a given place or condition does not prove that one has chosen it; much less made it. No; in an androcentric culture "society," like every other social relation, is dominated by the male and arranged for his convenience.

Along with the mystical wonderment and sense of ecological responsibility that comes with the recognition of connectedness, more disturbing images come to mind. When applied to economics, connectedness seems to take the form of chain stores, multinational corporations, and international trade treaties which wipe out local enterprise and indigenous culture. When I think of it in the realm of religion, I envision smug missionaries who have done such a good job of convincing native people everywhere that their World-Maker is the same as God, and by this shoddy sleight of hand have been steadily impoverishing the world of the great fecundity and complex localism of belief systems that capture truths outside the Western canon. And I wonder—if everything's connected, does that mean that everything can be manipulated and controlled centrally by those who know how to pull strings at strategic places?

There seems to be a vicious cycle at work here, making ours not just an economy but a culture of extreme inequality. Corporate decision makers, and even some two-bit entrepreneurs like my boss at The Maids, occupy an economic position miles above that of the underpaid people whose labor they depend on. For reasons that have more to do with class — and often racial — prejudice than with actual experience, they tend to fear and distrust the category of people from which they recruit their workers. Hence the perceived need for repressive management and intrusive measures like drug and personality testing. But these things cost money — $20,000 or more a year for a manager, $100 a pop for a drug test, and so on — and the high cost of repression results in ever more pressure to hold wages down. The larger society seems to be caught up in a similar cycle: cutting public services for the poor, which are sometimes referred to collectively as the 'social wage,' while investing ever more heavily in prisons and cops. And in the larger society, too, the cost of repression becomes another factor weighing against the expansion or restoration of needed services. It is a tragic cycle, condemning us to ever deeper inequality, and in the long run, almost no one benefits but the agents of repression themselves.

The time is changing and not only the policy makers of India, but the whole world is realizing the importance of Ayurveda. Who could have thought some years back that people with up-bringing in cosmopolitan culture would prefer bottle gourd juice or gooseberry juice over carbonated soft-drinks in the near future.

Assessment is a lot trickier than we think, especially if the children we are assessing are not from the same culture as the test makers.

Years ago I used to think it was possible for a novelist to alter the inner life of the culture. Now bomb-makers and gunmen have taken that territory. They make raids on human consciousness. What writers used to do before we were all incorporated.

correlation between the growing lack of respect for ideas and the imagination and the increasing gap between rich and poor in America, reflected not just in the gulf between the salaries of CEOs and their employees but also in the high cost of education, the incredible divide between private and public schools that makes all of the fine speeches by our policy makers— most of whom send their children to private schools anyway, just as they enjoy the benefits and perks of their jobs as servants of the people— all the more insidious and insincere.

I don’t presume to grasp Aboriginal knowledge fully. It comes from a way of knowing the earth—an epistemology—different from that of my own culture. It speaks of being attuned to the blooming of the bitterroot, the running of the salmon, the cycles of the moon. Of knowing that we are tied to the land—the trees and animals and soil and water—and to one another, and that we have a responsibility to care for these connections and resources, ensuring the sustainability of these ecosystems for future generations and to honor those who came before. Of treading lightly, taking only what gifts we need, and giving back. Of showing humility toward and tolerance for all we are connected to in this circle of life. But what my years in the forestry profession have also shown me is that too many decision-makers dismiss this way of viewing nature and rely only on select parts of science. The impact has become too devastating to ignore. We can compare the condition of the land where it has been torn apart, each resource treated in isolation from the rest, to where it has been cared for according to the Secwepemc principal of k̓wseltktnews (translated as “we are all related”) or the Salish concept of nə́c̓aʔmat ct (“we are one”). We must heed the answers we’re being given.

While photographs certainly attest to Nazi crimes, the magnitude of Nazi genocide demands that every trace of the regime be forever remembered. The various symbols devised by the Nazi image-makers for the most sophisticated visual identity of any nation are a vivid reminder of the systematic torture and murder engaged in by this totalitarian state. These pictures, signs, and emblems are not merely clip art for contemporary designers to toy with as they please, but evidence of crimes against humanity.

My mother was a maker of beauty, a brilliant custodian of culture and history. And I was the ungrateful daughter who had not understood until now.

The guardians of high culture will try to convince you that the arts belong only to a chosen few, but they are wrong and they are also annoying. We are all the chosen few. We are all makers by design.

As threats crop up, groups tighten. As threats subside, groups loosen. Threats don't even even need to be real. As long as people perceive a threat, the perception can be as powerful as objective reality.

You must be desperate if you're asking Mom for adivce. Did she sit you down on the couch ?" "I'm not a patient of hers, asswipe. I'm her favorite son." Derrick ignored Gage's huff. The little snot. (...) "Favorite, my ass. She pities you. Gage is nothing more than a baby-maker. I'm the favorite." Dylan preened, pulling at the cuffs on his designer shirt. "Culture, charm, good looks and a real occupation. What's not to love

Cultural products will spread faster and wider when everybody can see what everybody else is doing. It suggests that the future of many hit-making markets will be fully open, radically transparent, and very, very unequal.

The feminist story, she reminded me, is a counternarrative, a narrative of disobedience, a chronicle of battle, nto of surrender. Women who do not fit the mold are too often maneuvered, manipulated, and mangled into some culturally safe archetype. The makers of history transformed perpetua intoa cold, unfeeling mother - a villan of sorts. But who is to say that becoming a mother didn't also push Perpetua to become a martyr, didn't cause her to passionatley uphold her religious ideals because she wanted to offer her son the greatest gift she could - an ideal? Maybe, in the end, Perpetua's maternal instincts were precisely what gave her the strength to confront the burliest Roman gladiator and the to lie down with dignity?

There was in the meeting-house a wood quiet. It was the quiet of trees that have been brought in out of the wind, whose new-shown limbs reach out, not to the sky but to the people. This is the quiet, still, otherness of trees found by the carver, the shaper, the maker.

❝Washington — perhaps as many global powers have done in the past — uses what I might call the “immaculate conception” theory of crises abroad. That is, we believe we are essentially out there, just minding our own business, trying to help make the world right, only to be endlessly faced with a series of spontaneous, nasty challenges from abroad to which we must react. There is not the slightest consideration that perhaps US policies themselves may have at least contributed to a series of unfolding events. This presents a huge paradox: how can America on the one hand pride itself on being the world’s sole global superpower, with over seven hundred military bases abroad and the Pentagon’s huge global footprint, and yet, on the other hand, be oblivious to and unacknowledging of the magnitude of its own role — for better or for worse — as the dominant force charting the course of world events? This Alice-in-Wonderland delusion affects not just policy makers, but even the glut of think tanks that abound in Washington. In what may otherwise often be intelligent analysis of a foreign situation, the focus of each study is invariably the other country, the other culture, the negative intentions of other players; the impact of US actions and perceptions are quite absent from the equation. It is hard to point to serious analysis from mainstream publications or think tanks that address the role of the United States itself in helping create current problems or crises, through policies of omission or commission. We’re not even talking about blame here; we’re addressing the logical and self-evident fact that the actions of the world’s sole global superpower have huge consequences in the unfolding of international politics. They require examination.

The language of worldview tends to imply, to paraphrase the Catholic writer Richard Rohr, that we can think ourselves into new ways of behaving. But that is not the way culture works. Culture helps us behave ourselves into new ways of thinking. The risk in thinking 'worldviewishly' is that we will start to think that the best way to change culture is to analyze it. We will start worldview academies, host worldview seminars, write worldview books. These may have some real value if they help us understand the horizons that our culture shapes, but they cannot substitute for the creation of real cultural goods. And they will subtly tend to produce philosophers rather than plumbers, abstract thinkers instead of artists and artisans. They can create a cultural niche in which 'worldview thinkers' are privileged while other kinds of culture makers are shunted aside. But culture is not changed simply by thinking.

The President is a phrase-maker par excellence. He admires trite sayings and revels in formulating them. But when he comes to their practical application he is so vague that their worth may well be doubted. He apparently never thought out in advance where they would lead or how they would he interpreted by others.

Our culture is based on will—the will to be, to become, to achieve, to fulfill—therefore, in each one of us there is always the entity who is trying to change, control, alter that which he observes. But is there a difference between that which he observes and himself, or are they one? This is a thing that cannot be merely accepted. It must be thought of, gone into with tremendous patience, gentleness, hesitancy, so that the mind is no longer separated from that which it thinks, so that the observer and the observed are psychologically one. As long as I am psychologically separate from that which I perceive in myself as envy, I try to overcome envy; but is that ‘I’, the maker of effort to overcome envy, different from envy? Or are they both the same, only the ‘I’ has separated himself from envy in order to overcome it because he feels envy is painful, and for various other reasons? But that very separation is the cause of envy. Perhaps you are not used to this way of thinking, and it is a little bit too abstract. But a mind that is envious can never be tranquil because it is always comparing, always trying to become something which it is not; and if one really goes into this problem of envy radically, profoundly, deeply, one must inevitably come upon this problem—whether the entity that wishes to be rid of envy is not envy itself. When one realizes that it is envy itself that wants to get rid of envy, then the mind is aware of that feeling called envy without any sense of condemning or trying to get rid of it. Then from that the problem arises: Is there a feeling if there is no verbalization? Because the very word envy is condemnatory, is it not? Am I saying too much all at once? Is there a feeling of envy if I don’t name that feeling? By the very naming of it, am I not maintaining that feeling? The feeling and the naming are almost simultaneous, are they not? And is it possible to separate them so that there is only a sense of reaction without naming? If you really go into it, you will find that when there is no naming of that feeling, envy totally ceases—not

This culture [Microsoft's culture] needs to be a microcosm of the world we hope to create outside the company. One where builders, makers, and creators achieve great things. But, equally important, one where every individual can be their best self, where diversity of skin color, gender, religion, and sexual orientation is understood and celebrated.

It is not that the historian can avoid emphasis of some facts and not of others. This is as natural to him as to the mapmaker, who, in order to produce a usable drawing for practical purposes, must first flatten and distort the shape of the earth, then choose out of the bewildering mass of geographic information those things needed for the purpose of this or that particular map. My argument cannot be against selection, simplification, emphasis, which are inevitable for both cartographers and historians. But the map-maker's distortion is a technical necessity for a common purpose shared by all people who need maps. The historian's distortion is more than technical, it is ideological; it is released into a world of contending interests, where any chosen emphasis supports (whether the historian means to or not) some kind of interest, whether economic or political or racial or national or sexual. Furthermore, this ideological interest is not openly expressed in the way a mapmaker's technical interest is obvious ("This is a Mercator projection for long-range navigation-for short-range, you'd better use a different projection"). No, it is presented as if all readers of history had a common interest which historians serve to the best of their ability. This is not intentional deception; the historian has been trained in a society in which education and knowledge are put forward as technical problems of excellence and not as tools for contending social classes, races, nations. To emphasize the heroism of Columbus and his successors as navigators and discoverers, and to de-emphasize their genocide, is not a technical necessity but an ideological choice. It serves- unwittingly-to justify what was done. My point is not that we must, in telling history, accuse, judge, condemn Columbus in absentia. It is too late for that; it would be a useless scholarly exercise in morality. But the easy acceptance of atrocities as a deplorable but necessary price to pay for progress (Hiroshima and Vietnam, to save Western civilization; Kronstadt and Hungary, to save socialism; nuclear proliferation, to save us all)-that is still with us. One reason these atrocities are still with us is that we have learned to bury them in a mass of other facts, as radioactive wastes are buried in containers in the earth. We have learned to give them exactly the same proportion of attention that teachers and writers often give them in the most respectable of classrooms and textbooks. This learned sense of moral proportion, coming from the apparent objectivity of the scholar, is accepted more easily than when it comes from politicians at press conferences. It is therefore more deadly. The treatment of heroes (Columbus) and their victims (the Arawaks)-the quiet acceptance of conquest and murder in the name of progress-is only one aspect of a certain approach to history, in which the past is told from the point of view of governments, conquerors, diplomats, leaders. It is as if they, like Columbus, deserve universal acceptance, as if they-the Founding Fathers, Jackson, Lincoln, Wilson, Roosevelt, Kennedy, the leading members of Congress, the famous Justices of the Supreme Court-represent the nation as a whole. The pretense is that there really is such a thing as "the United States," subject to occasional conflicts and quarrels, but fundamentally a community of people with common interests. It is as if there really is a "national interest" represented in the Constitution, in territorial expansion, in the laws passed by Congress, the decisions of the courts, the development of capitalism, the culture of education and the mass media.

Sin has not destroyed the creaturely relationship of man to his maker, who made him a cultural creature with the mandate to replenish and subdue the earth. Sin has not destroyed the cultural urge in man to rule, since man is an image-bearer of the Ruler of heaven and earth. Neither has sin destroyed the cosmos, which is man's workshop. Culture then, is a must for God's image bearers, but it will be either a demonstration of faith or apostasy, either a God-glorifying or a God-defying culture.

Sewing is a visual language. It has a voice. It has been used by people to communicate something of themselves — their history, beliefs, prayers and protests. For some, it is the only means to tell of what matters to them: those who are imprisoned or censored; those who do not know how or are not allowed to write of their lives. For them needlework can carry their autobiographies and testimonies, registering their origin and fate. Using patterns as syntax, symbols and motifs as its vocabulary, the arrangement of both as its grammar, sewing is a graphic way to add information and meaning. But is not a monologue, it is part of a conversation, a dialogue, a correspondence only fully realised once it is seen and its messages are read. It connects the maker to the viewer across time, cultures, generations and geographies. As a shared language, needlework transmits — through techniques, coded symbols, fabrics and colour — the unedited stories, not just of women, but often of those marginalised by oppression and prejudice.

If Lutherans, Calvinists, or Methodists had sought to bring people closer to God by eliminating the upper levels of ecclesiastical hierarchy (archbishops, cardinals, and the Vatican), these new evangelicals took things several steps further, removing the middle ranks almost entirely. People were to contact God directly and personally, and would become born again when they did so. They were to seek their own path to the divine, guided by one or more trailblazers who allegedly enjoyed unusually good communication with their maker.

In San Francisco and the Santa Clara Valley during the late 1960s, various cultural currents flowed together. There was the technology revolution that began with the growth of military contractors and soon included electronics firms, microchip makers, video game designers, and computer companies. There was a hacker subculture—filled with wireheads, phreakers, cyberpunks, hobbyists, and just plain geeks—that included engineers who didn’t conform to the HP mold and their kids who weren’t attuned to the wavelengths of the subdivisions. There were

These things may sound trivial, but they are signs of adjustment in our human aspect of life. We are just your average family. I’m happy to report we’re all saved by grace and living in His power. Because of the unique culture we live in, we face different struggles in this earthly journey. It is always fun to sit back and marvel at how God will work out each of the situations that distract us from fellowship with Him. These distractions can strengthen us in our walk if we allow God to take hold. Or, they can keep us away from our source of life and strength: God, our maker.

Born into a family of modest means, Austen brought humor, intelligence, and a cynical snap to her heroines and her subject matter, which subverted the expectations of the popular and sentimental romances of the era. Her audacious social commentary and sophisticated realism won Austen approval from upper-class opinion makers as well as readers. But it was Austen’s witty and ironic observations of class and gender divisions that were so distinctive—and today, so influential and universal. With a lasting impact on popular culture, Austen’s canon of work still holds a mirror to each new generation of readers.

Technology is important to Art because it connects creativity with innovation and the spirit of inventiveness. Whether we are using technology to create our art, or to share our art, it challenges artists to explore new realms of aesthetic experience and cultural relevance. But, on the other hand, Art is important to Technology for the most important reason of all. Art gives Technology its humanity. And our humanity is the driving force behind every new technology we design and every product we manufacture. We are all makers. Without creativity, we don’t make anything. If we don’t make anything, we don’t progress.

Whenever we’re driven to reach out and create something from nothing, whether it’s something physical like a chair, or more temporal and ethereal, like a poem, we’re contributing something of ourselves to the world. We’re taking our experiences and filtering it through our words or our hands, or our voices or our bodies, and we’re putting something in the culture that didn’t exist before. In fact, we’re not putting what we make into the local culture, what we make IS the culture. Putting something in the world that didn’t exist before is the broadest definition of making, which means all of us can be makers. Creators.

The rise of loneliness as a health hazard tracks with the entrenchment of values and practices that supersede any notion of "individual choices." The dynamics include reduced social programs, less available "common" spaces such as public libraries, cuts in services for the vulnerable and the elderly, stress, poverty, and the inexorable monopolization of economic life that shreds local communities. By way of illustration, let's take a familiar scenario: Walmart or some other megastore decides to open one of its facilities in a municipality. Developers are happy, politicians welcome the new investment, and consumers are pleased at finding a wide variety of goods at lower prices. But what are the social impacts? Locally owned and operated small businesses cannot compete with the marketing behemoth and must close. People lose their jobs or must find new work for lower pay. Neighborhoods are stripped of the familiar hardware store, pharmacy, butcher, baker, candlestick maker. People no longer walk to their local establishment, where they meet and greet one another and familiar merchants they have known, but drive, each isolated in their car, to a windowless, aesthetically bereft warehouse, miles away from home. They might not even leave home at all — why bother, when you can order online? No wonder international surveys show a rise in loneliness. The percentage of Americans identifying themselves as lonely has doubled from 20 to 40 percent since the 1980s, the New York Times reported in 2016. Alarmed by the health ravages, Britain has even found it necessary to appoint a minister of loneliness. Describing the systemic founts of loneliness, the U.S. surgeon general Vivek Murthy wrote: "Our twenty-first-century world demands that we focus on pursuits that seem to be in constant competition for our time, attention, energy, and commitment. Many of these pursuits are themselves competitions. We compete for jobs and status. We compete over possessions, money, and reputations. We strive to stay afloat and to get ahead. Meanwhile, the relationships we prize often get neglected in the chase." It is easy to miss the point that what Dr. Murthy calls "our twenty-first-century world" is no abstract entity, but the concrete manifestation of a particular socioeconomic system, a distinct worldview, and a way of life.

Microsoft’s success represented an aesthetic flaw in the way the universe worked. “The only problem with Microsoft is they just have no taste, they have absolutely no taste,” he later said. “I don’t mean that in a small way. I mean that in a big way, in the sense that they don’t think of original ideas and they don’t bring much culture into their product.”116 The primary reason for Microsoft’s success was that it was willing and eager to license its operating system to any hardware maker. Apple, by contrast, opted for an integrated approach. Its hardware came only with its software and vice versa. Jobs was an artist, a perfectionist, and thus a control freak who wanted to be in charge of the user experience from beginning to end. Apple’s approach led to more beautiful products, a higher profit margin, and a more sublime user experience. Microsoft’s approach led to a wider choice of hardware.

As we walk through Savignio, the copper light of dusk settling over the town's narrow streets, we stop anyone we can find to ask for his or her ragù recipe. A retired policeman says he likes an all-pork sauce with a heavy hit of pancetta, the better for coating the pasta. A gelato maker explains that a touch of milk defuses the acidity of the tomato and ties the whole sauce together. Overhearing our kitchen talk below, an old woman in a navy cardigan pokes her head out of a second-story window to offer her take on the matter: "I only use tomatoes from my garden- fresh when they're in season, preserved when it gets cold." Inspired by the Savignio citizenry, we buy meat from the butcher, vegetables and wine from a small stand in the town's piazza, and head to Alessandro's house to simmer up his version of ragù: two parts chopped skirt steak, one part ground pancetta, the sautéed vegetable trio, a splash of dry white wine, and a few canned San Marzano tomatoes.

Apparently at every stage of mental development, save the highest of all, the mind's growing point is tender and easily misdirected. However this may be, it is a fact that a few rather highly developed worlds, even with communal mentality, were disastrously perverted in a strange manner, which I find very difficult to understand. I can only suggest that in them, seemingly, the hunger for true community and true mental lucidity itself became obsessive and perverse, so that the behavior of these exalted perverts might deteriorate into something very like tribalism and religious fanaticism. The disease would soon lead to stifling of all elements which seemed recalcitrant to the generally accepted culture of the world-society. When such worlds mastered interstellar travel, they might conceive a fanatical desire to impose their own culture throughout the galaxy. Sometimes their zeal became so violent that they were driven to wage ruthless wars on all who resisted them.

Betrayed and abandoned, cut adrift or superannuated, coerced or manipulated, speeded up, cheated, living in the shadows—this is a recipe for acquiescence. Yet conditions of life and labor as bad as or even far worse than these once were instigators to social upheaval. Alongside the massing of enemies on the outside—employers, insulated and self-protective union leaders, government policy makers, the globalized sweatshop, and the globalized megabank—something in the tissue of working-class life had proved profoundly disempowering and also accounted for the silence. Work itself had lost its cultural gravitas. What in part qualified the American Revolution as a legitimate overturning of an ancien régime was its political emancipation of labor. Until that time, work was considered a disqualifying disability for participating in public life. It entailed a degree of deference to patrons and a narrow-minded preoccupation with day-to-day affairs that undermined the possibility of disinterested public service. By opening up the possibility of democracy, the Revolution removed, in theory, that crippling impairment and erased an immemorial chasm between those who worked and those who didn’t need to. And by inference this bestowed honor on laboring mankind, a recognition that was to infuse American political culture for generations. But in our new era, the nature of work, the abuse of work, exploitation at work, and all the prophecies and jeremiads, the condemnations and glorifications embedded in laboring humanity no longer occupied center stage in the theater of public life. The eclipse of the work ethic as a spiritual justification for labor may be liberating. But the spiritless work regimen left behind carries with it no higher justification. This disenchantment is also a disempowerment. The modern work ethic becomes, to cite one trenchant observation, “an ideology propagated by the middle class for the working classes with enough plausibility and truth to make it credible.

For instance, there was the case of Nancy Schmeing, who had recently earned her doctorate in physics at the Massachusetts Institute of Technology. Incredibly, Schmeing failed the reading comprehension section of the new [Massachusetts] teacher test, which required one to quickly read short essays and then choose the one "best" answer among those provided by the test maker. The exam supposedly assessed one's ability to boil down the essential meanings of prose. Schmeing's failing the reading section created a small furor about the test's credibility. After graduating from MIT, Schmeing worked as a technical consultant, translating engineering, science, and business documents for clients around the world. Thus, the very nature of her work necessitated the ability to find essential meanings in written texts, to comprehend a writer's purpose, and so forth. Moreover, Schmeing was a Fulbright scholar, had graduated magnum cum laude from college ... Schmeing's failure simply defied common sense, fueling concerns over the exam's predictive validity.

Lt. Gen. Zinni has distilled his experiences in a talk on “twenty lessons learned”that feels like a modern appendix to the Small Wars Manual. The earlier you go in, the better, he argues. Start planning as early as possible, and coordinate it with organizations like the United Nations and private relief groups. Assess the differences between your views of the situation and theirs. Coordinate everything, but decentralize execution. Know the culture. “Who makes decisions in this culture? What is the power of religious leaders? Of political people? Of professionals?”Zinni argues that this is probably where the American military fails most often, as it unconsciously seeks the levers of power that exist in its own society. “Truly, the decision makers are at the back of the tent. You have to find them.”Restart a key institution, probably the police, as soon as possible. But don’t offer well-intentioned help, such as extensive medical care, that you can’t sustain. Don’t set high expectations. “Don’t make enemies, but if you do, don’t treat them gently.

People, especially those in charge, rarely invite you into their offices and give freely of their time. Instead, you have to do something unique, compelling, even funny or a bit daring, to earn it. Even if you happen to be an exceptionally well-rounded person who possesses all of the scrappy qualities discussed so far, it’s still important to be prepared, dig deep, do the prep work, and think on your feet. Harry Gordon Selfridge, who founded the London-based department store Selfridges, knew the value of doing his homework. Selfridge, an American from Chicago, traveled to London in 1906 with the hope of building his “dream store.” He did just that in 1909, and more than a century later, his stores continue to serve customers in London, Manchester, and Birmingham. Selfridges’ success and staying power is rooted in the scrappy efforts of Harry Selfridge himself, a creative marketer who exhibited “a revolutionary understanding of publicity and the theatre of retail,” as he is described on the Selfridges’ Web site. His department store was known for creating events to attract special clientele, engaging shoppers in a way other retailers had never done before, catering to the holidays, adapting to cultural trends, and changing with the times and political movements such as the suffragists. Selfridge was noted to have said, “People will sit up and take notice of you if you will sit up and take notice of what makes them sit up and take notice.” How do you get people to take notice? How do you stand out in a positive way in order to make things happen? The curiosity and imagination Selfridge employed to successfully build his retail stores can be just as valuable for you to embrace in your circumstances. Perhaps you have landed a meeting, interview, or a quick coffee date with a key decision maker at a company that has sparked your interest. To maximize the impression you’re going to make, you have to know your audience. That means you must respectfully learn what you can about the person, their industry, or the culture of their organization. In fact, it pays to become familiar not only with the person’s current position but also their background, philosophies, triumphs, failures, and major breakthroughs. With that information in hand, you are less likely to waste the precious time you have and more likely to engage in genuine and meaningful conversation.

The men who had inhabited prehistoric Egypt, who had carved the Sphinx and founded the world‘s oldest civilization, were men who had made their exodus from Atlantis to settle on this strip of land that bordered the Nile. And they had left before their ill-fated continent sank to the bottom of the Atlantic Ocean, a catastrophe which had drained the Sahara and turned it into a desert. The shells which to-day litter the surface of the Sahara in places, as well as the fossil fish which are found among its sands, prove that it was once covered by the waters of a vast ocean. It was a tremendous and astonishing thought that the Sphinx provided a solid, visible and enduring link between the people of to-day and the people of a lost world, the unknown Atlanteans. This great symbol has lost its meaning for the modern world, for whom it is now but an object of local curiosity. What did it mean to the Atlanteans? We must look for some hint of an answer in the few remnants of culture still surviving from peoples whose own histories claimed Atlantean origin. We must probe behind the degenerate rituals of races like the Incas and the Mayas, mounting to the purer worship of their distant ancestors, and we shall find that the loftiest object of their worship was Light, represented by the Sun. Hence they build pyramidal Temples of the Sun throughout ancient America. Such temples were either variants or slightly distorted copies of similar temples which had existed in Atlantis. After Plato went to Egypt and settled for a while in the ancient School of Heliopolis, where he lived and studied during thirteen years, the priest-teachers, usually very guarded with foreigners, favoured the earnest young Greek enquirer with information drawn from their well-preserved secret records. Among other things they told him that a great flat-topped pyramid had stood in the centre of the island of Atlantis, and that on this top there had been build the chief temple of the continent – a sun temple. […] The Sphinx was the revered emblem in stone of a race which looked upon Light as the nearest thing to God in this dense material world. Light is the subtlest, most intangible of things which man can register by means of one of his five senses. It is the most ethereal kind of matter which he knows. It is the most ethereal element science can handle, and even the various kind of invisible rays are but variants of light which vibrate beyond the power of our retinas to grasp. So in the Book of Genesis the first created element was Light, without which nothing else could be created. „The Spirit of God moved upon the face of the Deep,“ wrote Egyptian-trained Moses. „And God said, Let there be Light: and there was Light.“ Not only that, it is also a perfect symbol of that heavenly Light which dawns within the deep places of man‘s soul when he yields heart and mind to God; it is a magnificent memorial to that divine illumination which awaits him secretly even amid the blackest despairs. Man, in turning instinctively to the face and presence of the Sun, turns to the body of his Creator. And from the sun, light is born: from the sun it comes streaming into our world. Without the sun we should remain perpetually in horrible darkness; crops would not grow: mankind would starve, die, and disappear from the face of this planet. If this reverence for Light and for its agent, the sun, was the central tenet of Atlantean religion, so also was it the central tenet of early Egyptian religion. Ra, the sun-god, was first, the father and creator of all the other gods, the Maker of all things, the One, the self-born [...] If the Sphinx were connected with this religion of Light, it would surely have some relationship with the sun.

The cinema today: end or impossibility of ending? Most current films, through the bloody drift of their content, the weakness of their plots and their technological trumpery – useless high-tech – reveal an extraordinary contempt on the part of film-makers for the tools of their own trade, for their own profession: a supreme contempt for the image itself, which is prostituted to any special effect whatsoever; and, consequently, contempt for the viewer, who is called upon to figure as impotent voyeur of this prostitution of images, of this promiscuity of all forms beneath the alibi of violence. There is in fact no real violence in this, nothing of a theatre of cruelty, but merely a second-level irony, the knowing wink of quotation, which no longer has anything to do with cinematic culture, but derives from the resentment that culture feels towards itself, that culture which precisely cannot manage to come to an end and is becoming infinitely debased - a debasement being raised to the power of an aesthetic and spiritual commodity, bitter and obsolescent, which we consume as a 'work of art' with the same complicity with which we savour the debasement of the political class. The sabotaging of the image by the image professionals is akin to the sabotaging of the political by the politicians themselves.

out of informal learning communities if they fail to meet our needs; we enjoy no such mobility in our relations to formal education. Affinity spaces are also highly generative environments from which new aesthetic experiments and innovations emerge. A 2005 report on The Future of Independent Media argued that this kind of grassroots creativity was an important engine of cultural transformation: The media landscape will be reshaped by the bottom-up energy of media created by amateurs and hobbyists as a matter of course. This bottom-up energy will generate enormous creativity, but it will also tear apart some of the categories that organize the lives and work of media makers.... A new generation of media-makers and viewers are emerging which could lead to a sea change in how media is made and consumed.12 This report celebrates a world in which everyone has access to the means of creative expression and the networks supporting artistic distribution. The Pew study suggests something more: young people who create and circulate their own media are more likely to respect the intellectual property rights of others because they feel a greater stake in the cultural economy.13 Both reports suggest we are moving away from a world in which some produce and many consume media toward one in which everyone has a

To understand Bashō’s place in Japanese poetry, it’s useful to have some sense of the literary culture he entered. The practice of the fine arts had been central to Japanese life from at least the seventh century, and virtually all educated people painted, played musical instruments, and wrote poems. In 17th century Japan, linked-verse writing was as widespread and popular as card games or Scrabble in mid-20th-century America. A certain amount of rice wine was often involved, and so another useful comparison might be made to playing pool or darts at a local bar. The closest analogy, though, can be found in certain areas of online life today. As with Dungeons and Dragons a few years ago, or Worlds of War and Second Life today, linked verse brought its practitioners into an interactive community that was continually and rapidly evolving. Hovering somewhere between art-form and competition, renga writing provided both a party and a playing field in which intelligence, knowledge, and ingenuity might be put to the test. Add to this mix some of street rap’s boundary-pushing language, and, finally, the video images of You-Tube. Now imagine the possibility that a “high art” form of very brief films might emerge from You-Tube, primarily out of one extraordinarily talented young film-maker’s creations and influence. In the realm of 17th-century Japanese haiku, that person was Basho.

Highest of all Symbols are those wherein the Artist or Poet has risen into Prophet, and all men can recognize a present God, and worship the Same: I mean religious Symbols. Various enough have been such religious Symbols, what we call Religions; as men stood in this stage of culture or the other, and could worse or better body forth the Godlike: some Symbols with a transient intrinsic worth; many with only an extrinsic. If thou ask to what height man has carried it in this manner, look on our divinest Symbol: on Jesus of Nazareth, and his Life, and his Biography, and what followed therefrom. Higher has the human Thought not yet reached: this is Christianity and Christendom; a Symbol of quite perennial, infinite character; whose significance will ever demand to be anew inquired into, and anew made manifest. [...] A Hierarch, therefore, and Pontiff of the World will we call him, the Poet and inspired Maker; who, Prometheus-like, can shape new Symbols, and bring new Fire from Heaven to fix it there. Such too will not always be wanting; neither perhaps now are. Meanwhile, as the average of matters goes, we account him Legislator and wise who can so much as tell when a Symbol has grown old, and gently remove it. [...] I said to myself: Here also we have a Symbol well-nigh superannuated. Alas, move whithersoever you may, are not the tatters and rags of superannuated worn-out Symbols (in this Ragfair of a World) dropping off everywhere, to hoodwink, to halter, to tether you; nay, if you shake them not aside, threatening to accumulate, and perhaps produce suffocation?

In the outer layers of young stars life nearly always appears not only in the normal manner but also in the form of parasites, minute independent organisms of fire, often no bigger than a cloud in the terrestrial air, but sometimes as large as the Earth itself. These "salamanders" either feed upon the welling energies of the star in the same manner as the star's own organic tissues feed, or simply prey upon those tissues themselves. Here as elsewhere the laws of biological evolution come into force, and in time there may appear races of intelligent flame-like beings. Even when the salamandrian life does not reach this level, its effect on the star's tissues may become evident to the star as a disease of its skin and sense organs, or even of its deeper tissues. It then experiences emotions not wholly unlike human fright and shame, and anxiously and most humanly guards its secret from the telepathic reach of its fellows. The salamandrian races have never been able to gain mastery over their fiery worlds. Many of them succumb, soon or late, either to some natural disaster or to internecine strife or to the self-cleansing activities of their mighty host. Many others survive, but in a relatively harmless state, troubling their stars only with a mild irritation, and a faint shade of insincerity in all their dealings with one another. In the public culture of the stars the salamandrian pest was completely ignored. Each star believed itself to be the only sufferer and the only sinner in the galaxy. One indirect effect the pest did have on stellar thought. It introduced the idea of purity. Each star prized the perfection of the stellar community all the more by reason of its own secret experience of impurity.

The sentimental story says that culture is a meritocracy in which the creative spark is king, and originality conquers all. The sentimental story says that audiences are open-minded and eager to discover challenging new ideas, whether in music, movies, or politics. The sentimental story says that because there is a formula for virality, the best ideas need no marketing—they distribute themselves, like little contagions of wonder. One of my chief goals was to explode the sentimental story. There are certain rules governing cultural markets, I found. But they rarely guarantee that the most sophisticated or morally pristine ideas become the most popular. Instead, the history of cultural sensations shows that sneakily familiar ideas have far more immediate appeal than novel ones and that the battle for cultural power is principally a battle over distribution and discovery, precisely because there is no formula for virality or easy popularity.

example worldwide. Iceland’s success illustrates a broader—and encouraging—point about culture: Our environment may shape our social norms, but so can we. We can make collective choices about the kinds of norms we want to embrace. And when our norms aren’t serving us well, we can, and should, take steps to rebalance them.

Many organizations we encounter lament their spreadsheet-driven culture. Every department has its own mechanism for gathering, analyzing, and reporting on its unique data. No consistent “source of truth” exists and data analysts become indispensable because they are the only people in the organization who know how a financial model works, how to access and understand the data sources, and its strengths and weaknesses. People in these organizations wish for a technology solution that could bring all the information together and make it available to all decision makers in interactive, visual dashboards.

Then I realized that the history of the world is largely a history of sustainable systems. Every so often a system comes along that completely changes the world. People never notice these systems until they're right there in their faces and all the alarm bells are going off. Agriculture. Christianity. Guns. The Industrial Age economy. P2P networks. Take any major event in history and I'll show you a system behind it. “Consider Bitcoin. Monetary revolution. A chance to break out of a rigged system. P2P and the pirate sites? Copyright, theft, yes, but they also moved American culture around the world without bottleneck of price or service availability. American movies, American TV shows now projected American dreams and nightmares onto the rest of the world. Every great system had a far more powerful effect hidden beneath this obvious layer of icing. “Just like agriculture for humans, all of these systems have repercussions far beyond the first few decades of their existence. The trick is that these systems have to be sustainable. There has to be enough incentive, on a human level, to keep them running. If there is - well, there you go: that's your history-maker right there.

A universal weakness of humanity is to equate the strength of an argument with their opinion of its maker.

The culture of making is more about a mindset than a lifestyle. Makers have a curiosity for the built world around them. Understanding where things come from, how they are made, the potential of their function now and beyond, and what it takes to make something not only provides a context to appreciate the object at hand but is essential to imagining infinite possibilities for the future.

Like the religious elite of Jesus’ time, we are destined for a life of being barrier makers and line drawers if we insist on holding on to a culturally diluted version of Jesus. However, when we rediscover the radical message of Jesus—a message that consistently, from beginning to end pronounced inclusion for the excluded, and love for the outcast—we rediscover a divine invitation to become the people who flip the tables, erase the lines, and remove barriers. We are invited to join Jesus in practicing undiluted inclusion of the “other.” Let’s stop being the religious elites who focus on when and how to keep people out, and instead endeavor to be the loving, inclusive followers of Jesus who unrelentingly invite the outsider to come in.

Service Over Selfies Sonnet Awake, Arise O Timelords, Oh makers and breakers of destiny! Give this world accountability, And time will give you immortality. I don't want your shallow folllows, I do not want your fancy likes. Reach out as friend to someone in need, That'll be my life's greatest prize. Social media stats are no sign of character, Fan following is no measure of a being. Service over selfies, that is the motto, Helping over hogging, that is living. Life begins with the end of self-obsession, Life self-obsessed is nothing but excretion.

(Culture) Some part of us could model some other modeler. and out of that simple loop came all the love and culture, the ridiculous overflow of gifts.

Helping your employees in the stress management programs either at work or at home is very important, remember, they put everything in place for you

The particular design of Dandelion’s root system breaks up soil in a unique manner which greatly enhances the condition of any garden soil. In fact Dandelion and its sister compositae, Chamomile, another soil-conditioning plant, have been referred to in farming cultures as “the soil doctors.

as performance of duty rather than an avenue for artistic expression. This book is partially a recovery project, capturing these women’s legacies in all their fullness. But as you read, I also urge you to question which immigrant stories our American culture values versus those it tosses aside—and why. Reading this book may warm your heart, but it should unsettle you at certain points, too. It should make you squirm.

I can hardly sit in my office without screaming. I will clean it as soon as I can find a rag that isn’t filthier. My apartment smells like a cave where generations of cheese makers cultured their wheels.

Pak I stand, pak I rise! Call it pak, call it pure, Sanctity knows no divide.

Long dead and buried these women may be, but within each fragment of fabric and paper they endure.27

During this Black Genius History Month, let us remember that our roots run deep, our histories are rich, and our cultures are vibrant. We are not just a part of history, we are the makers of it. #BGHM

In the middle of the most successful and exciting experiment in nonproprietary, distributed creativity in the history of the species, our policy makers can see only the threat from ‘piracy’.

Joshua S Goldstein explains thus: 'Political relations among nations cover a range of activities—diplomacy, war, trade relations, alliances, cultural exchanges, participation in international organizations…' Each of these makes up distinct issue areas on which scholars and foreign policy makers focus their attention. 'Other related issues include global trade negotiations and ethnic conflicts, such as the Arab-Israel conflict or the Tamil-Sinhalese conflict. Thus, while international politics relates to political relations among nations, international relations is wider in scope, including, indeed, political relations.

we know that the Word of God (the Bible) is the absolute truth. It doesn’t accommodate political correctness or cultural principles. It is the Word from the maker of all things, the source of all things.

As Athanasius understands it, there is foolishness in the idolatrous gesture because it takes but a moment’s reflection to see that one must be claiming to be a god in order to make a god, because the maker is always better than what he or she makes. That such god-makers die is proof enough that they are not gods. It would be more honest, though of course still silly, for the people who worship such idols to fix their gaze on the (mortal, fallible) idol maker.

Cats were not and are not tool makers the way humans became toolmakers. They are specifically adapted as obligate carnivores, This means the vegetarian cat is an oxymoron at best and a blatant lie at worst. Cats need meat. The concept of a Garden of Eden would be rather atrocious to them.

Cultural or opinion gaps between the general public and the military community worry us, but there is little evidence that they cause actual harm. The mistrust and mutual ignorance that often characterizes relations between high-level civilian and military decision makers is another story: here, misunderstandings and mistrust lead to arbitrary decisions and can do genuine harm both to the military and to US interests.

In Italy the chairman of the Film Commission, Admiral Stone, began a meeting by roundly declaring that Italy, as a rural and former Fascist country, did not need a film industry and should not be allowed to have one.[...] Neo-realism signalled an affirmation by Italian film-makers that they could create a cinema whose aesthetic (and political) assumptions were opposed in equal measure to those of Hollywood and of Italy's own cinema in the Fascist period.

Every filmmaker is reflected in their films, every creator in their creations, and that can be a very beautiful journey for the artist and the audience. So can we understand the film and in turn Bollywood more deeply if we understand the maker.

The language of worldview tends to imply...that we can think ourselves into new ways of behaving. But that is not the way culture works. Culture helps us behave ourselves into new ways of thinking. The risk in thinking "worldviewishly" is that we will start to think that the best way to change culture is to analyze it. We will start worldview academies, host worldview seminars, write worldview books. These may have some real value if they help us understand the horizons that our culture shapes, but they cannot substitute for the creation of real cultural goods. And they will subtly tend to produce philosophers rather than plumbers, abstract thinkers instead of artists and artisans. They can create a cultural niche in which "worldview thinkers" are privileged while other kinds of culture makers are shunted aside. But culture is not changed simply by thinking.

In the previous chapter we saw that abortion choice, paradoxically, puts a very severe burden on many women. Some of that burden comes from the lack of social support for making the choice to keep and raise their children, but some of that burden comes merely from the stark fact that women are the sole “choice-makers.” If the woman has a “free choice,” then we expect her, the choice-maker, to be the one to take the responsibility and bear the burdens that result from making such a choice. As long as women are understood to be “free” to end their pregnancies, our American culture is unlikely to provide women the support they need to be both mothers and the social equals of men. Another

Google, for example, states, “[Our] affection for our canine friends is an integral facet of our corporate culture. We like cats, but we’re a dog company, so as a general rule we feel cats visiting our offices would be fairly stressed out.” Amazon has a similar policy, simply requiring that employees register the dog and be responsible for good canine citizenship (barking and peeing are no-no’s). Other large companies with dog-friendly policies include Ben & Jerry’s Ice Cream, Clif Bar, the Humane Society headquarters, Build-A-Bear Workshop headquarters, and the software maker Autodesk. And, of course, many small businesses around the country.

So finding our place in the world as culture makers requires us to pay attention to culture’s many dimensions. We will make something of the world in a particular ethnic tradition, in particular spheres, at particular scales. There is no such thing as “the Culture,” and any attempt to talk about “the Culture,” especially in terms of “transforming the Culture,” is misled and misleading. Real culture making, not to mention cultural transformation, begins with a decision about which cultural world—or, better, worlds—we will attempt to make something of.

Leadership Roles in the Decision Making Process The main component in the development of good decision makers falls on the individual and individual efforts. Yes, but the climate for this development comes from the top, in leadership. To achieve the results sought after, if we truly want to call ourselves professionals and prepare for the challenges we face in the future, leaders must LEAD. It is the Leader’s role, to create and nurture the appropriate environment that emboldens decision makers.  Leader development is two way, it falls on the individual, but the organization’s leaders must set the conditions to encourage it.   The aim of leadership is not merely to find and record failures in men, but to remove the cause of failure. ~W. Edwards Deming14               “Leadership can be described as a process by which a person influences others to accomplish an objective, and directs his or her organization in a way that makes it more cohesive and coherent.”15 This is the definition we should subscribe too. However, all too often I have had both frontline personnel and mangers tell me that this cannot be done. This type of training and developing initiative driven personnel will cause more problems for departments and agencies in dealing with liability issues and complaints because control is lost. I wholeheartedly disagree with his sentiment. The opposite is indeed the effect you get. This is not a free reign type of leadership. Matter of fact if done appropriately it will take more effort and time on your part as a leader, because you will be involved. Your training program will be enhanced and the learning that takes place unifies your agencies and all the individuals in it. How? Through the system described above which develops “mutual trust” throughout the organization because the focus is now on results. The “how to” is left to the individuals and the instructors. But a culture must exist to encourage what the Army calls outcome based training.16

Lederhosen Maker Opens First U.S. Store in Cincinnati By THE ASSOCIATED PRESS Wiesnkoenig (pronounced VEE-sehn-koh-neg), the official supplier of lederhosen for the Munich Oktoberfest, opened its first store in the United States on Wednesday, in a brewery in Cincinnati’s Over-the-Rhine neighborhood. Oliver Pfund, a Wiesnkoenig consultant, said, “We want to show people here in the U.S. you can wear the lederhosen with Chuck Taylors, you don’t have to wear the suspenders.” Founded in 2007, Wiesnkoenig has five stores in Germany and sells in department stores there and in Switzerland and Austria. Mr. Pfund said a brewery was a perfect location. He said the company hoped visitors to the brewery would “have an interest in the German culture, as well.

The coming of the messianic King occurs in two stages. At his first coming, he saved us from the penalty of sin and gave us the presence of the Holy Spirit, the down payment of the age to come (2 Cor 1:21 – 22; Eph 1:13–14). At the end of time, he will come to complete what he began at the first coming, saving us from the dominion and very presence of sin and evil. He will bring a new creation, a material world cleansed of all brokenness. Christians now live in light of that future reality. We evangelize, telling people about the gospel and preparing them for the judgment. We also help the poor and work for justice, because we know that this is God’s will and that he will ultimately overcome all oppression. We teach Christians to integrate their faith and their work so they can be culture makers, working for human flourishing — the common good. The “already but not yet” of the kingdom keeps us from utopian, triumphalistic visions of cultural takeover on the one hand, and from pessimism or withdrawal from society on the other.

Makery-ness in the U.S. comes as part of a complex of oppositional attitudes toward mainstream culture that is more about social signaling than unvarnished commitment to DIY. The Maker Movement involves ostentatiously DIY products, designed and assembled against a background of nostalgia for the old U.S. manufacturing industry, often produced in small batches for connoisseurs of the handmade, created as a form of conspicuous production. Meanwhile,

A 2014 study, Race and Punishment: Racial Perceptions of Crime and Support for Punitive Policies not only confirms the reality of cumulative racial bias in criminal justice systems suffered acutely by African Americans and by other people of color, it also links this bias to entrenched stereotypes in dominant white culture generally, finding that: White Americans are more punitive than people of color. Whites routinely overestimate how much crime is actually committed by African-Americans and Latinos, and woefully underestimate the comparably much higher level of drug use and distribution perpetrated by members of their own white group. White dominant media’s crime coverage fuels racial perceptions of crime. Policy-makers’ actions and statements amplify the public’s racial associations of crime. Criminal justice practitioners also operate with and reinforce racial perceptions of crime.

The word “meme” comes from evolutionary biologist Richard Dawkins. Bits of information, memes, propagate from brain to brain through imitation, are subject to selection and can be regarded as living structures, he says, “not just metaphorically but technically,” because new information changes our brains. They are often made deliberately—think catchphrases, slogans, melodies—and makers may try to propagate them as fast and far as possible, or make them go viral. The myth of the “Harlem Shake” is that its viral spread was spontaneous, not directed by financial interests—a pop culture, popular uprising. Here’s how the meme and the myth began.

Contrary to what techno-determinists want us to believe, inequality is not the inevitable by-product of technology and globalization or even the lopsided distribution of genius. It is a direct result of the fact that since the rise of the Internet, policy makers have acted as if the rules that apply to the rest of the economy do not apply to Internet monopolies.

As the cultures worked on the milk in the yogurt maker, I watched my counter suspiciously, praying that I wouldn’t poison my children with my selfish cooking experiments.

Now, in Lucknow, itself a great centre of Islamic learning and culture, the president of the Muslim League accused ‘the present leadership of the Congress’ of ‘alienating the Mussalmans of India more and more by pursuing a policy which is exclusively Hindu’. Jinnah claimed that in the six provinces where the Congress was in power, Gandhi’s party had ‘by their words, deeds and programmes shown that the Mussalmans cannot expect any justice or fair play at their hands’. When a report of this speech reached Gandhi in Segaon, he was moved to protest. The ‘whole of your speech’, he wrote to Jinnah, ‘is a declaration of war’. He added: ‘Only it takes two to make a quarrel. You won’t find me one, even if I cannot become a peace-maker'.

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As we walk through the seasons of life, we will have many opportunities to be offended and hurt. Our backgrounds might be diverse, our political parties might be varied and our cultures multifaceted. Refusing to care for our neighbor, closing our hearts and disparaging our fellow man will only build and harden the walls of indifference and create our own prison walls, stone by stone. These stones may come handily and are easily thrown. Deliverance cannot be found in human ingenuity, location or circumstances, but it can be found in the one who created our hearts. When we ask for forgiveness from above and from our neighbors, we have the opportunity to walk exonerated by our Maker, and then we can pardon our fellow man. May we all glean the hope of true life, liberty and the pursuit of happiness.

The peoples of the earth are islands,” said the late Clement Atlee, “shouting at each other over oceans of misunderstanding.” Each island is a separate reality-tunnel created by (a) our culture, (b) our sub-culture and (c) by the myth-maker or artist in each of us who is the adamantine individuality that makes you and me unique human selves, not replicable units like the ants in a hive.

What kind of culture and environment engenders this kind of ownership in someone who is on the bottom realm of the pay scale?