Solidarity And Peace Quotes

They want us to be afraid. They want us to be afraid of leaving our homes. They want us to barricade our doors and hide our children. Their aim is to make us fear life itself! They want us to hate. They want us to hate 'the other'. They want us to practice aggression and perfect antagonism. Their aim is to divide us all! They want us to be inhuman. They want us to throw out our kindness. They want us to bury our love and burn our hope. Their aim is to take all our light! They think their bricked walls will separate us. They think their damned bombs will defeat us. They are so ignorant they don’t understand that my soul and your soul are old friends. They are so ignorant they don’t understand that when they cut you I bleed. They are so ignorant they don’t understand that we will never be afraid, we will never hate and we will never be silent for life is ours!

While we are threading our way through the vagaries of life, our shortage of reciprocity and solidarity may corner us into breaches of culpability. We can eschew this and kindle a dream of universalism that does not impose itself but emerges from the world's numerous cultural and topical particularities and enable us to compare, discern, and identify, allowing us to marvel at the diversity. In this way, we can embrace universal recognition, human understanding, peace of mind, and compassion with others and with ourselves. ("I only needed a light ")

The problem is politics is made a sport, almost as much a sport as football or baseball. When it comes to politics, adults and politicians do more finger-pointing and play more games than children ever do. Too often are we rooting for the pride of a team rather than the good of the nation.

Every war when it comes, or before it comes, is represented not as a war but as an act of self-defense against a homicidal maniac. In our time political speech and writing are largely the defense of the indefensible. But if thought corrupts language, language can also corrupt thought. All the war-propaganda, all the screaming and lies and hatred, comes invariably from people who are not fighting. Political language...is designed to make lies sound truthful and murder respectable, and to give an appearance of solidarity to pure wind. War against a foreign country only happens when the moneyed classes think they are going to profit from it. Nationalism is power hunger tempered by self-deception. War is peace. Freedom is slavery. Ignorance is strength. (On the manipulation of language for political ends.) We have now sunk to a depth at which restatement of the obvious is the first duty of intelligent men. If liberty means anything at all, it means the right to tell people what they do not want to hear. In times of universal deceit, telling the truth will be a revolutionary act.

Languages connect us and break down barriers when we unite to nurture the best in us and help each other succeed. Happy International Mother Language Day!

Love is our most basic human value and also our highest potential.

Let my silence grow with noise as pregnant mothers grow with life. Let my silence permeate these walls as sunlight permeates a home. Let the silence rise from unwatered graves and craters left by bombs. Let the silence rise from empty bellies and surge from broken hearts. The silence of the hidden and forgotten. The silence of the abused and tortured. The silence of the persecuted and imprisoned. The silence of the hanged and massacred. Loud as all the sounds can be, let my silence be loud so the hungry may eat my words and the poor may wear my words. Loud as all the sounds can be, let my silence be loud so I may resurrect the dead and give voice to the oppressed. My silence speaks.

I can promise you that women working together – linked, informed and educated – can bring peace and prosperity to this forsaken planet.

Let each of us lead a revolution of support in the lives of others.

Jesus founded his kingdom in solidarity with brutalized victims. This is the gospel, but it’s hard for us to believe in a Jesus who would rather die than kill his enemies. It’s harder yet to believe in a Jesus who calls us to take up our own cross, follow him, and be willing to die rather than kill our enemies.

How, then, to imagine, the expansive heart of this God—greater than God—who takes seven buses, just to arrive at us. We settle sometimes for less than intimacy with God when all God longs for is this solidarity with us. In Spanish, when you speak of your great friend, you describe the union and kinship as being de uña y mugre—our friendship is like the fingernail and the dirt under it. Our image of who God is and what’s on God’s mind is more tiny than it is troubled. It trips more on our puny sense of God than over conflicting creedal statements or theological considerations. The desire of God’s heart is immeasurably larger than our imaginations can conjure. This longing of God’s to give us peace and assurance and a sense of well-being only awaits our willingness to cooperate with God’s limitless magnanimity.

The words he had written wiggled off the page and escaped from the drawer. The letters stacked themselves, one on top of the other. Their towers reached higher and higher until they stood majestic and tall, surrounding Neftali in a city of promise. HUMANITY. SOLIDARITY. GENEROSITY. PEACE. JUSTICE. LOVE. Then a tiny, conceited word came along. Like a hungry termite, it began to gnaw on the tall words, chewing at their foundation, gulping their pulp until they swayed, toppled, and collapsed. All that remained was one fat, satisfied syllable. FEAR.

When a problem in community arises, be the first to volunteer.

We call on the international community to share equitably the responsibility for protecting, assisting and hosting refugees in accordance with principles of international solidarity and human rights.

Women’s marches are a clever progressive divide and conquer strategy that not only turns women against men, but also turns women against each other in the guise of peace and solidarity. It is a brilliant tactic to employ media propaganda to make privileged women feel oppressed and then program them to think that vulgarity, exhibitionism and emasculation is empowering.

...We find our greatest peace when we embrace something that gives meaning to our lives. Often, it is love for somebody or something we can give up our lives for, or somebody or something that we are sure will never betray us. That love could be for a partner, for our offspring, for a country or for a belief...

Although many of us are struggling against the same oppressive powers worldwide, we are all made to think of each other as enemies rather than allies in this global struggle. We have been separated from each other by the most misleading notion that some of us are citizens of the “First World”, while others are sub-humans from the “Third World”. I dreamed of a time when we all realize that we live in one world not three worlds as politicians and warmongers want us to believe.

Sometimes, our pride compels us to engage in costly wars when a true commitment to a compromising peace would have been the best course to pursue.

Unity is a beast in itself. If a wolf sees two little boys playing in the woods on one side, and a big strong man on the other, it will go to the one who stands alone.

We will only secure a prosperous, peaceful and liveable planet if we harness economic growth and development to social solidarity across and between generations.

...Never opt for war, no matter how simple it may seem, especially when you know that peace is achievable, even if achieving that peace entails going through a complicated and protracted process,

There's folly in her stride that's the rumor justified by lies I've seen her up close beneath the sheets and sometime during the summer she was mine for a few sweet months in the fall and parts of December ((( To get to the heart of this unsolvable equation, one must first become familiar with the physical, emotional, and immaterial makeup as to what constitutes both war and peace. ))) I found her looking through a window the same window I'd been looking through She smiled and her eyes never faltered this folly was a crime ((( The very essence of war is destructive, though throughout the years utilized as a means of creating peace, such an equation might seem paradoxical to the untrained eye. Some might say using evil to defeat evil is counterproductive, and gives more meaning to the word “futile”. Others, like Edmund Burke, would argue that “the only thing necessary for the triumph of evil is for good men and women to do nothing.” ))) She had an identity I could identify with something my fingertips could caress in the night ((( There is such a limitless landscape within the mind, no two minds are alike. And this is why as a race we will forever be at war with each other. What constitutes peace is in the mind of the beholder. ))) Have you heard the argument? This displacement of men and women and women and men the minds we all have the beliefs we all share Slipping inside of us thoughts and religions and bodies all bare ((( “Without darkness, there can be no light,” he once said. To demonstrate this theory, during one of his seminars he held a piece of white chalk and drew a line down the center of a blackboard. Explaining that without the blackness of the board, the white line would be invisible. ))) When she left she kissed with eyes open I knew this because I'd done the same Sometimes we saw eye to eye like that Very briefly, she considered an apotheosis a synthesis a rendering of her folly into solidarity ((( To believe that a world-wide lay down of arms is possible, however, is the delusion of the pacifist; the dream of the optimist; and the joke of the realist. Diplomacy only goes so far, and in spite of our efforts to fight with words- there are times when drawing swords of a very different nature are surely called for. ))) Experiencing the subsequent sunrise inhaling and drinking breaking mirrors and regurgitating just to start again all in all I was just another gash in the bark ((( Plato once said: “Only the dead have seen the end of war.” Perhaps the death of us all is called for in this time of emotional desperation. War is a product of the mind; only with the death of such will come the end of the bloodshed. Though this may be a fairly realistic view of such an issue, perhaps there is an optimistic outlook on the horizon. Not every sword is double edged, but every coin is double sided. ))) Leaving town and throwing shit out the window drinking boroughs and borrowing spare change I glimpsed the rear view mirror stole a glimpse really I've believed in looking back for a while it helps to have one last view a reminder in case one ever decides to rebel in the event the self regresses and makes the declaration of devastation once more ((( Thus, if we wish to eliminate the threat of war today- complete human annihilation may be called for. )))

Decolonization is the process whereby we intend the conditions we want to live and social relations we wish to have. We have to supplant the colonial logic of the state itself. German philosopher Gustav Landauer wrote almost a hundred years ago that "the State is a condition, a certain relationship between human beings, a mode of behaviour; we destroy it by contracting other relationships." Decolonization requires us to exercise our sovereignties differently, and reconfigure our communities based on shared experiences, ideals, and visions. Almost all indigenous formulations of sovereignty--such as the Two Row Wampum agreement of peace, friendship, and respect between the Haudenosaunee nations and settlers--are premised on revolutionary notions of respectful coexistence and stewardship of the land, which goes far beyond any Western liberal democratic ideal. Original blog post: Unsettling America: Decolonization in Theory and Practice. Quoted In: Decolonize Together: Moving beyond a Politics of Solidarity toward a Practice of Decolonization. Taking Sides.

Some people grow Partially so. Instead others go, Rarefied winds blow. In all there is still a few, Those with a different view, Under pressure remain still. And yet they sow, Like the rivers flow, In the rain, high or low, The seeds of a soul, Young starting anew!

You might think that the Left could have a regime-change perspective of its own, based on solidarity with its comrades abroad. After all, Saddam's ruling Ba'ath Party consolidated its power by first destroying the Iraqi communist and labor movements, and then turning on the Kurds (whose cause, historically, has been one of the main priorities of the Left in the Middle East). When I first became a socialist, the imperative of international solidarity was the essential if not the defining thing, whether the cause was popular or risky or not. I haven't seen an anti-war meeting all this year at which you could even guess at the existence of the Iraqi and Kurdish opposition to Saddam, an opposition that was fighting for 'regime change' when both Republicans and Democrats were fawning over Baghdad as a profitable client and geopolitical ally. Not only does the 'peace' movement ignore the anti-Saddam civilian opposition, it sends missions to console the Ba'athists in their isolation, and speaks of the invader of Kuwait and Iran and the butcher of Kurdistan as if he were the victim and George W. Bush the aggressor.

...An ethnically heterogeneous society without a unifying hero is bound to be torn apart by internal strife. Only a man capable of bringing about a workable consensus between the diverse people is truly a hero. Such a man has to be a true disciple of peace, unity, solidarity and justice.

I see before me a person who is sacrificial, honest, and courageous; a good friend and family member, not cynical, not egotistical, but empathetic and good-hearted, who feels responsibility, is attentive, and is capable of keeping secrets, who does not misuse their power, does not gossip, and can master their ambition, who is just, demands quality, an internationalist and not envious, who generally behaves in a friendly way and does not judge others easily, who is persistent, has initiative, conscious of duty, critical, self-critical and conscientious, who relates well to learning or ignorance, and who is capable of self-education (self-perfection), who has self-control, who is sincere and strives for freedom for themself and others, whose ethics are at a similarly high level, who is modest, able to love others, who has solidarity, tolerance and politeness, has a healthy competitiveness, is helpful, peaceful, and well-intentioned, who shows respect to those who merit it, etc. This kind of person is definitely an exemplary moral authority. Whoever has in themselves all of the qualities above to a high level is a moral genius, even if they never become a hero, and even if those around them never consider them to be one.

The people’s hero does not only have to be someone in possession of the scepter of power. It can be anyone capable of giving unity, prosperity, security, peace and a sense of worthiness to his people. Such a figure gets elevated to the status of a revered hero with the human touch if he imparts a sense of oneness on a multi-racial, multi-ethnic and multi-religious group; especially a diverse people who have been fighting one another for years and centuries...

To begin with, although one of the definitions of the word ‘Hotep’ is peace, it is not merely a universal greeting. It is a word associated with recognizing that there is a Creative Force imminent in all things, most importantly ourselves, and drawing from this force that exists within, as taught by our predecessors, rather than seeking refuge in foreign God concepts that have only served to divide, subdue and pacify us individually and collectively, which ultimately has stagnated our spiritual, cultural and political solidarity.

There is an outpouring of international sympathy and aid when any area of the world is struck by an earthquake, a flood, or a devastating fire. [...] When we look with justifiable pride at our generous responses to those suffering a natural disaster, we might also pause to reflect on how it happens that our sympathy can be so easily changed to hatred. How is it that we will predictably reach out to help a given people at one time and, when our country labels the same people enemies, we will reluctantly or enthusiastically kill millions of them?

I long for models of solidarity and human unity and difference rooted in friendship, work, partially shared purposes, intractable collective pain, inescapable mortality, and persistent hope. It is time to theorize an ‘unfamiliar’ unconscious, a different primal scene, where everything does not stem from the dramas of identity and reproduction. Ties through blood—including blood recast in the coin of genes and information— have been bloody enough already. I believe that there will be no racial or sexual peace, no livable nature, until we learn to produce humanity through something more and less than kinship.

It has been heart-warming, in the midst of all our sadness, to see a good mix of people from different backgrounds, different cultures, different religions or with no religion involved in demonstrations and urgent actions to support our calls for justice and peace. Those tireless supporters have tried to make a difference one act of kindness, one act of solidarity, one act of charity at a time. And they did so because they believe that all humans are born free and equal in dignity and rights. They believe in acting towards one another in a spirit of humanity because human rights are universal, and justice and peace are human rights.

God in the Spirit revealed in Jesus Christ, calls us by grace to be renewed in the image of our Creator, that we may be one in divine love for the world. Today is the day God cares for the integrity of creation, wills the healing and wholeness of all life, weeps at the plunder of earth’s goodness. And so shall we. Today is the day God embraces all hues of humanity, delights in diversity and difference, favors solidarity transforming strangers into friends. And so shall we. Today is the day God cries with the masses of starving people, despises growing disparity between rich and poor, demands justice for workers in the marketplace. And so shall we. Today is the day God deplores violence in our homes and streets, rebukes the world’s warring madness, humbles the powerful and lifts up the lowly. And so shall we. Today is the day God calls for nations and peoples to live in peace, celebrates where justice and mercy embrace, exults when the wolf grazes with the lamb. And so shall we. Today is the day God brings good news to the poor, proclaims release to the captives, gives sight to the blind, and sets the oppressed free. And so shall we.

As the years have gone by, I have accepted that for me to strive to live to the fullest by struggling against injustice is to draw nearer and nearer to the divine. Drawing closer to God and struggling for justice have become for me one and the same thing. Struggling for my liberation and the liberation of Hispanic women is a liberative praxis. This means that it is an activity both intentional and reflective; it is a communal praxis that feeds on the realization that Christ is among us when we strive the live the gospel message of justice and peace. Following the example of grassroots Hispanic women, I do not think in terms of “spirituality.” But I know myself as a person with a deep relationship with the divine, a relationship that finds expression in walking picket lines more than in kneeling, in being in solidarity with the poor and the oppressed more than in fasting and mortifying the flesh, in striving to be passionately involved with others more than in being detached, in attempting to be faithful to who I am and what I believe God wants of me more than in following prescriptions for holiness that require me to negate myself.

People, for the most part, live in the objective-immediate mode (discussed earlier). This means that they are totally absorbed in and identified with positive worldly interests and projects, of which there is an unending variety. That is to say, although they differ from one another in their individual natures, the contents of their respective positivities, they are all alike in being positive. Thus, although the fundamental relation between positives is conflict (on account of their individual differences), they apprehend one another as all being in the same boat of positivity, and they think of men generally in terms of human solidarity, and say 'we'. But the person who lives in the subjective-reflexive mode is absorbed in and identified with, not the positive world, but himself. The world, of course, remains 'there' but he regards it as accidental (Husserl says that he 'puts it in parentheses, between brackets'), and this means that he dismisses whatever positive identification he may have as irrelevant. He is no longer 'a politician' or 'a fisherman', but 'a self'. But what we call a 'self', unless it receives positive identification from outside, remains a void, in other words a negative. A 'self', however, is positive in this respect—it seeks identification. So a person who identifies himself with himself finds that his positivity consists in negativity—not the confident 'I am this' or 'I am that' of the positive, but a puzzled, perplexed, or even anguished, 'What am I?'. (This is where we meet the full force of Kierkegaard's 'concern and unrest'.) Eternal repetition of this eternally unanswerable question is the beginning of wisdom (it is the beginning of philosophy); but the temptation to provide oneself with a definite answer is usually too strong, and one falls into a wrong view of one kind or another. (It takes a Buddha to show the way out of this impossible situation. For the sotāpanna, who has understood the Buddha's essential Teaching, the question still arises, but he sees that it is unanswerable and is not worried; for the arahat the question no longer arises at all, and this is final peace.) This person, then, who has his centre of gravity in himself instead of in the world (a situation that, though usually found as a congenital feature, can be acquired by practice), far from seeing himself with the clear solid objective definition with which other people can be seen, hardly sees himself as anything definite at all: for himself he is, at best, a 'What, if anything?'. It is precisely this lack of assured self-identity that is the secret strength of his position—for him the question-mark is the essential and his positive identity in the world is accidental, and whatever happens to him in a positive sense the question-mark still remains, which is all he really cares about. He is distressed, certainly, when his familiar world begins to break up, as it inevitably does, but unlike the positive he is able to fall back on himself and avoid total despair. It is also this feature that worries the positives; for they naturally assume that everybody else is a positive and they are accustomed to grasp others by their positive content, and when they happen to meet a negative they find nothing to take hold of.

The Kaiser’s friend, the Jewish intellectual Walter Rathenau, who had inherited his father’s great electrical industry, the Allgemeine Electrizitäts Gesellschaft, watched the darkening scene with desperation. The cult of nationalism was to blame; the only solution was a European Common Market. There is one possibility left [he wrote on Christmas Day 1913]: an industrial customs union, of which sooner or later, for better or for worse, the states of Western Europe would become members… Fuse the industries of Europe into one… and political interests will fuse too. This is not world peace or disarmament, nor is it general debility; but it is an alleviation of conflicts, an economy of power and the solidarity of civilization.

Such a politics is destructive to social happiness and peace, religious sweetness, knowledge brightness, moral gaiety, welfare beauty, and state stability and solidarity that continue to overthrow each other in the same state.

When selfishness, the I or the ego, is put to death, then solidarity can be expected to arise within a society.

Sonnet Krantistani To hell with fear, To hell with insecurity! Stand up with conviction, To hell with serenity! Enough with pretend revolution, Enough with jungly aum shanti! For once in your life grow up o soldier, Breaking all biases become krantistani. Your footsteps will strike terror in terrorists, Your voice will give chills to the divisionists. Turn your existence into a beacon of help, Possess this world with acts of love and uplift. Killing terrorists and tyrants don't end inhumanity. Oust them all, then irrigate the soil with solidarity. (Krantistani: Citizen of Revolution, Aum Shanti: Archaic Peace Chant)

Ukraine, March 1929 Roman founded an organization called OWK. He and Ostap made leaflets with their own hands, with the help of thick pencils, and distributed them all over the city, nailing them to doors and walls. When one of Afros' OGPO men stopped him on the street and asked about his actions, Roman replied, "I serve the revolution, comrade. And what are you doing?" The brothers were brought before Afros and Zhuk in the house they had confiscated in the village square. Zhuk asked if Roman wanted to be taken to Murmansk. Roman said no. He explained that apparently there were no kulaks left in Ispes after the concentrated purge six weeks ago. Therefore, Roman And Ostap decided to form an organization that anyone can join, and they are holding the first assembly next week. The organization is called OWK, the acronym for 'Organization without Kulaks'. "I even used the abominable Russian word, out of national solidarity with you and your friends, Comrade Zhuk," Roman said. "It is an organization of non-wealthy farmers, a definition that applies to the entire population that remained in Ispas. It is difficult to continue to maintain in Ukraine the class war between the successful farmer and the less successful farmer, in part because the classification changes from harvest to harvest. Kulak Mouser is the bane of the current harvest. And because the harvest was so bad and despite your laudable efforts, of course, there don't seem to be any kulaks left in our village. So we don't know exactly how to conduct the class war about which you spoke so eloquently a few weeks ago." Her novel to Jouk has a friendly smile. "We are deeply committed to purging the last of the anti-communist elements. And therefore - OW-K. "If you're serious, you'll participate in collectivization," said Jock. "I understand your point about the inefficiency of the small-scale farm, comrade," Roman said. "I am attentive to her. But listen to me until the end. The land of the Lazar family is far from the other farms, and it is impossible to connect it to them easily and create the collectivization, savings and cooperation that you strive for. So this is my proposal: my family and I will agree to meet your quota without collectivization. Let's show you how we work - with your help, maybe lend us a steel plow that expresses our new understanding and partnership? I'm sure it will work much better than our old wooden plows, and we'll do the rest. We will plow our land now, we will plant your wheat in August. We will work tirelessly for the cause and bring you the grain you demand. We will not give and we will not bargain.” "And in return?" "Nothing," Roman said. "In return we will continue to fatten horses and cows in peace." "You intend to pay other people to work in your wheat fields, Comrade Lazar?" asked Zhuk in a smooth voice. "Of course not," said Roman. "I know that even if I only have three horses, and I only pay two people to work for me, it means that I am a fat and lazy kulak, lower than a human pig. Then, as a founding member of OWK, I will have to destroy myself. So the answer is no. I will not pay anyone to work for me. Every person who passes through the fields will work for free, and that is the duty of all Ukrainians, right? As you told us we have to do to be counted for true patriots.

In the quiet moments, when the world feels overwhelming, we may find ourselves retreating into the shadows of our own sorrow. It is there that we often feel most alone, as if our pain is an island adrift in a sea of indifference. Yet, in acknowledging our shared humanity, we discover that our secret struggles can weave threads of solidarity, reminding us that we are never truly alone in our grief.

The respect + love for humanity that's why I travel. We are all special and gifted beings, no matter our religious differences. The message should be peace, love and prosperity. There should be no adversity but solidarity.

To try am fully, evil needs to victories, not one. The first victory happens when an evil deed is perpetrated; the second victory, when evil is returned." 9 "in the Christian tradition, condemnation is an element of reconciliation, not an isolated independent judgment, even when reconciliation cannot be achi Pp ved. So we condemn most properly in the act of forgiving, and the act of separating the doer from the deed. That is how God in Christ condemned all wrongdoing." 15 "...unhealthy dreams and misdirected labors often become broken realities." 42 "...the story (of Christianity) frames what it means to remember rightly, and the God of this story makes remembering rightly possible." 44 "...peace can be honest and lasting only if it rests on the foundation of truth and justice." 56 "Seekers or truth, as distinct from alleged possessors of truth, will employ 'double vision'- they will give others the benefit of the doubt, they will inhabit imaginatively the world of others, and they will endeavor to view events in question from the perspective of others, not just their own." 57 "Those who love do not remember a persons evil deeds without also remembering her good deeds; they do not remember a person'a vices without also being mindful of their own failings. Thus the full story of wrongdoing becomes clear through the voice of love..."64 "...the highest aim of lovingly truthful memory seeks to bring about the repentance, forgiveness, and transformation of wrongdoers, and reconciliation between wrongdoers and their victims." 65 "And healing of the wrong without involving the wrong tour, therefore, can only be partial. To complete the healing, The relationship between the two needs to be mended. For Christians, this is what reconciliation is all about. Reconciliation with the wrongdoer completes the healing of the person who suffered the wrong. 84 Page 113: "Christ suffered in solidarity...what happened to him will also happen to him." "The dangers of this memory reside in its orientation not just to the past but also to the future." 113 "But let us beware that some accounts of what it means for Christ to have died on behalf of the ungodly...negates the notion of his involvement as a third party." 113 "Christian churches are communities that keep themselves alive- more precisely, that God keeps alive- by keeping alive the memories of the exodus and the passion." 126 "...but often they (churches) simply fail to incorporate right remembering of wrong suffered into the celebration of holy Communion. And even when they do incorporate such remembrance, they often keep it neatly sequestered from the memory of the passion. That memory becomes simply the story of what God has done for us wrongdoers or for a suffers, while remaining mute about how we ourselves remember the wrongs. With such stopping short, suffered wrongs are remembered only for God to comfort us in our pain and lend religious legitimacy to whatever uses we want to put those memories. No wonder we sometimes find revenge celebrating its victory under the mantle of religiously sanctioned struggle for the faith, for self protection, for national preservation, for our way of life- all in the name of God and accompanied by celebration of the self sacrificial love of Christ!" 127 "Communities of sacred memory are, at their best, schools of right remembering - remembering that is truthful and just, that heals individuals without injuring others, that allows the past to motivate a just struggle for justice and the grace-filled work of reconciliation." 128 Quoting Kierkegaard: "no part of life out to have so much meaning for a person that he cannot forget it at any moment he wants to; on the other hand, every single part of life ought to have so much meaning for a person that he can remember it at any moment." 166

In war, Shaw says, keeping a cool head is better than seeing red: ‘Hatred is one of the things you can do better at home. And you generally stay at home to do it.’ This idea may have come out of his talks with C. E. Montague, who observed in Disenchantment: ‘Hell hath no fury like a non-combatant.’ Serving soldiers understood that the morality of war was different from the morality of peace, ‘just as the morality of an interview with a tiger in the jungle is distinct from the morality of an interview with a missionary.’ Shaw was not a pacifist, and he saw that people went to fight out of solidarity, not selfishness: ‘It is not that you must defend yourself or perish: many a man would be too proud to fight on those terms. You must defend your neighbour or betray him: that is what gets you . . .’ George

War is the plague of mankind; I am and remain in solidarity with eternal peace.

When Diana was unable to visit, she telephoned the apartment to check on her friend’s condition. On her 30th birthday she wore a gold bracelet which Adrian had given to her as a sign of their affection and solidarity. Nevertheless, Diana’s quiet and longstanding commitment to be with Adrian when he died almost foundered. In August his condition worsened and doctors advised that he should be transferred to a private room at St Mary’s Hospital, Paddington where he could be treated more effectively. However Diana had to go on a holiday cruise in the Mediterranean with her family on board a yacht owned by the Greek millionaire John Latsis. Provisional plans were made to fly her from the boat by helicopter to a private plane so that she could be with her friend at the end. Before she left, Diana visited Adrian in his home. “I’ll hang on for you,” he told her. With those words emblazoned on her heart, she flew to Italy, ticking off the hours until she could return. As soon as she disembarked from the royal flight jet she drove straight to St Mary’s Hospital. Angela recalls: “Suddenly there was a knock on the door. It was Diana. I flung my arms around her and took her into the room to see Adrian. She was still dressed in a T-shirt and sporting a sun tan. It was wonderful for Adrian to see her like that.” She eventually went home to Kensington Palace but returned the following day with all kinds of goodies. Her chef Mervyn Wycherley had packed a large picnic hamper for Angela while Prince William walked into the room almost dwarfed by his present of a large jasmine plant from the Highgrove greenhouses. Diana’s decision to bring William was carefully calculated. By then Adrian was off all medication and very much at peace with himself. “Diana would not have brought her son if Adrian’s appearance had been upsetting,” says Angela. On his way home, William asked his mother: “If Adrian starts to die when I’m at school will you tell me so that I can be there.

On the one hand, there was the primeval institution of the sacrifice and the egalitarian distribution and communal consumption of its roast meat—a ritual expression of tribal solidarity before deity probably inherited from the most distant Indo-European past.9 This was the institution that governed the “long-term transactional order.” On the other, there were the conventions of reciprocal gift-exchange and of booty distribution. These were the rules that governed the “short-term transactional order,” concerned not with cosmic order and harmony between the classes but with the more mundane matter of ensuring that the everyday business of primitive society—drinking and hunting when at peace; rape and pillage when at war—did not dissolve into chaos.

Political change does not, and never has, come about through peaceful protest alone.

Boycotts have served as a form of discursive enfranchisement and political empowerment that queer Palestinians have, in many ways, used to globally reclaim their voices from the Israeli state and its satellite institutions and their formidable resources. In turn, boycotts have become a primary form of transnational queer Palestinian solidarity activism. Augmenting them with openness to differences in ideology and strategy is critical for movement growth. Radical purism has created conditions in which activists often wind up just preaching to the choir. Avoiding this trap requires a commitment to deep listening, the formulation of means that mirror the ends we seek, a generosity of spirit, and a fierce kindness toward ourselves and others. Such steadfastness is essential, even in the face of cruelty, if the movement is to achieve peace and justice.

Mi Humanidad Insiste (The Sonnet) Mi corazón insiste that I can't sit still, Till the society is human and thus starts living. Mi corazón insiste that I can't sleep in peace, Till I bring out the peace the world holds within. Mi conciencia insiste that I can't stop walking, Till I make the fallen rise to make their destiny. Mi conciencia insiste that I can't stop working, Till each human extends a hand out in solidarity. Mi alma insiste that my breath is not my own, Till I breathe life into the souls lost in misery. Mi alma insiste that I have no right over my veins, Till the veins of society are freed from disparity. Mi humanidad insiste the life of one is the life of all. Either we are one family or nothing at all.

A little taste of peace and harmony. A little taste of liberty and democracy, an act of empathy, solidarity, and unity, that’s all we need to change the bitter taste of reality! Lyrics from the song BLOOD IS ALWAYS RED! Written by Lily Amis

peace, democracy, freedom, trust, solidarity, the rule of law, friendly competition, respect, and tolerance.

The Palestine laboratory can only thrive if enough nations believe in its underlying premise. It’s unsurprising that repressive regimes want to mimic Israeli repression, using Israeli technology to oppress their own unwanted or restive populations, but the Jewish state craves Western approval to fully realize its diplomatic and military potential. Aside from the US, Germany is arguably the greatest prize of all. Israel helped Germany rehabilitate its shattered image after World War II, while Berlin grants legitimacy to a country that brutally occupies the Palestinians (a nonpeople in the eyes of successive German governments). Germany purchasing increasing amounts of Israeli defense equipment is just one way it can atone for its historical guilt. When Palestinian president Mahmoud Abbas visited Germany in August 2022 and spoke alongside Chancellor Olaf Scholz, he accused Israel of committing “fifty Holocausts” against his people. The German establishment expressed outrage over the comment but the hypocrisy was clear; the Palestinians are under endless occupation but it’s only they who have to apologize. Germany has taken its love affair with Israel to dangerous, even absurd heights. The Deutsche Welle media organization updated its code of conduct in 2022 and insisted that all employees, when speaking on behalf of the organization or even in a personal capacity, must “support the right of Israel to exist” or face punishment, likely dismissal.40 After the Israeli military shot dead Palestinian journalist Shireen Abu Akleh in the West Bank city of Jenin in May 2022, German police banned a peaceful public vigil in Berlin because of what German authorities called an “immediate risk” of violence and anti-Semitic messaging. When protestors ignored this request and took to the streets to both commemorate Abu Akleh and Nakba Day, police arrested 170 people for expressing solidarity with Palestine. A Palestinian in Germany, Majed Abusalama, tweeted that he had been assaulted by the police. “I just left the hospital an hour ago with an arm sling to hold my shoulder after the German racist police almost dislocated my shoulder with their violent actions to us wearing Palestine Kuffiyas,” he wrote. “This is the new wave of anti-Palestinian everything in Berlin. Insane, right?” This followed years of anti-Palestinian incitement by the German political elite, from the German Parliament designating the BDS movement as anti-Semitic in 2019 to pressuring German institutions to refuse any space for pro-Palestinian voices, Jewish or Palestinian.41 The Palestinian intellectual Tariq Baconi gave a powerful speech in Berlin in May 2022 at a conference titled “Hijacking Memory: The Holocaust and the New Right.” He noted that “states like Germany have once again accepted Palestinians as collateral. Their oppression and colonization is a fair price to pay to allow Germany to atone for its past crimes.

the Efficacy of Dua for Gay Problem Solution In the realm of spirituality, Dua stands as a powerful practice, offering solace and guidance to individuals facing various challenges in life. For those navigating issues related to their sexual orientation, Dua for gay problem solution serves as a beacon of hope and resilience, providing a path towards inner peace and acceptance. Unveiling the Significance of Dua Dua, deeply rooted in Islamic tradition, refers to the act of supplication and invocation, wherein individuals earnestly beseech the divine for guidance, blessings, and solutions to their tribulations. It embodies a profound connection between the believer and the Almighty, fostering a sense of spiritual communion and trust in divine intervention. Embracing Faith and Surrender At the core of Dua for gay problem solution lies unwavering faith and surrender to the divine will. Through heartfelt prayers and supplications, individuals relinquish their fears and anxieties, entrusting their struggles to the infinite wisdom and compassion of the Almighty. Cultivating Compassion and Understanding In the practice of Dua, compassion and understanding form the cornerstone of spiritual growth and enlightenment. Regardless of one's sexual orientation or identity, every individual is embraced with unconditional love and empathy, fostering a community founded on acceptance and mutual respect. Navigating Challenges with Spiritual Resilience For individuals grappling with issues related to their sexual orientation, Dua offers a sanctuary of strength and resilience. Through sincere prayers and supplications, one can find solace in the divine presence, gaining clarity, courage, and fortitude to confront societal prejudices and personal struggles. Cultivating Inner Peace and Self-Acceptance Central to Dua for gay problem solution is the cultivation of inner peace and self-acceptance. By aligning one's intentions with the divine will, individuals can embrace their authentic selves with confidence and dignity, transcending external judgments and societal pressures. Seeking Divine Guidance and Comfort In moments of doubt and adversity, Dua serves as a conduit for divine guidance and comfort. Through fervent prayers and supplications, one can seek solace in the knowledge that the Almighty is ever-present, offering support and guidance along life's winding journey. Embracing Love, Respect, and Unity At its essence, Dua for gay problem solution embodies the universal values of love, respect, and unity. By fostering an environment of inclusivity and compassion, individuals can celebrate the diversity of human experience, transcending barriers and forging authentic connections rooted in mutual understanding and empathy. Fostering a Culture of Empowerment and Support Within the practice of Dua, individuals are empowered to embrace their true selves and advocate for their rights with conviction and courage. Through collective support and solidarity, the LGBTQ+ community can thrive, harnessing the transformative power of spirituality to overcome obstacles and effect positive change. Advocating for Social Justice and Equality As proponents of Dua for gay problem solution, it is incumbent upon us to advocate for social justice and equality for all individuals, regardless of sexual orientation or gender identity. Through education, activism, and advocacy, we can challenge discriminatory practices and foster a society built on principles of fairness and equality. Conclusion In the realm of spirituality, Dua for gay problem solution offers a pathway towards healing, acceptance, and enlightenment. Through sincere prayers and unwavering faith, individuals can navigate life's challenges with grace, resilience, and compassion, embracing their authentic selves and contributing to a world built on love, acceptance, and understanding.

Ironically enough, although externally corporations brutally compete in the free market, their internal workings rely not on market forces, but on group solidarity!

Let’s thank God, the destiny of us all has been turned over to us—full and whole. All it takes to effect a happy whole is a plain unity of heart and soul! God gave us the power through “Unity” to build a world of peace and harmony. The whole world has no chance to be ugly, if all join in the solidarity.

In our travels through the underworld, witches become map makers. Culture, art, the mystery religions, these systems of symbols are maps. Somebody has to create them. Our musicians and healers, poets and witches, travel through the corridors of the underworld by torchlight. We were not wrong to descend into these caves, but for our own sakes, for the peace of mind of those we love and for the sake of the planet, we who travel there must not get lost. We can join our lights together and return to the world. We can use our symbols, our stories, our mystical methodologies to forge connections with each other in these underground spaces. Symbols and stories order our world; they create the narratives by which we live. It matters whose stories get told; it matters how we tell them. Imagination matters. Our connections to one another matter, as does the pleasure we take in our experience. Witches stand in solidarity with those already doing this work. Because people have been doing this work since humans first appeared on the surface of the earth. Now we listen to them, we participate, we use techniques of the healer, the poet, the artist, the scholar, the cunning folk, the green men, and the medicine women to heal ourselves and care for our wounded world.

A conscious business promotes mindfulness for all of its stakeholders. Employees are encouraged to investigate the world with rigorous scientific reasoning and to reflect on their role in it with equally rigorous moral reasoning. They are invited to contemplate their own selves, finding what it means to live with virtue, meaning, and happiness. They are also asked to think of their colleagues as human beings, rather than as “human resources.” Finally, they are required to understand their customers, offering them products and services that support their growth and well-being. A conscious business fosters peace and happiness in individuals, respect and solidarity in the community, and mission accomplishment in the organization.

Our people, guided by the ideals of independence, peace and friendship, have been strengthening international solidarity and developing the relations of friendship and cooperation with the peoples of all countries who aspire to independence; they have been effecting multilateral exchange with all the countries that are friendly towards ours, on the principles of equality and mutual benefit.

No, not words but the action speaks to our community's needs. Help when tragedy strikes.

Answer the urgent call. Help when tragedy strikes. And do it for free.

Very few people I knew voted for Reagan, but given that he didn't do anything crazy and started making peace with the Soviet Union, affluent college-educated people, liberals and otherwise, didn't disagree very ferociously about politics in the 1980s and '90s, and certainly not about economics. In retrospect, that rough consensus looks like the beginning of an unspoken class solidarity among the bourgeoisie--nearly everyone suspicious of economic populism, but some among us, the Republicans, more suspicious that the rest. Affluent college-educated people, Democrats as well as Republicans, began using the phrase socially liberal but fiscally conservative to describe their politics, which meant low taxes in return for tolerance of ...whatever, as long it didn't cost affluent people anything. It was a libertarianism lite that kept everything nice and clubbable and, unlike Republican conservatism, at least had the virtue of ideological consistency.

Before you hate refugees, remember that ideally, most people wish to live peacefully and with their dignity intact. Remember that many of these refugees would rather come to you as ‘tourists’ with cameras in their hands under much better circumstances rather than as people with no options but to put up with the hate and humiliation awaiting them in the often not so hospitable ‘host’ counties. Before you protest refugees, protest your governments that are either intervening militarily in their countries or arming different groups and factions in their territories to kill each other. The refugee crisis is a deeply political crisis for all actors involved. Before you go in the streets demanding ‘no more refugees,’ rest assured, that these people would never have chosen to come all the way here to take your menial job offers while see you protest their very human existence. Likewise, before you extend your benevolence to these refugees by ‘tolerating’ them, as if doing them a favor, remember, that you actually can really love them because there is so much you can learn from their stories. There is so much work that can be accomplished when you hold hands with these refugees towards mutual human goals.

We’re all proof that we’ve seen some seriously messed up things out there, right?  We have seen the good.  We’ve seen the bad.  We’ve seen the downright vile and disgusting.  And then, we’ve seen the humor in these situations, and we’ve been fortunate enough to share them with one another.  There is a certain peace in knowing that as no matter how crazy we feel, we have formed solidarity amongst ourselves, knowing that for every bad day you’ve had, others have had them too.

member of God’s family, one of his children. This supernatural joy, closely linked to the Cross, is the great secret of Christians.[637] A child of God never loses his peace, not even in the darkest of moments; consciousness of his divine filiation frees him from interior tension, and moves him to return contritely and confidently to his Father’s house if he has gone astray out of weakness. Divine filiation is also the foundation of Christian fraternity, which lies far above the human bond of solidarity.[

The leading post-Zionists’ lack of solidarity with Palestinian citizens results from their reticence to confront the core nature of Israel as a settler colonial state and society.

conspicuous example of Keshet’s commitment to Zionism, and its lack of solidarity with Palestinian rights, can be seen in its campaign demanding the reallocation of ownership rights to state lands and public housing apartments.

Thus, the Party rejects and vilifies every principle for which the Socialist movement originally stood, and it chooses to do this in the name of Socialism. It preaches a contempt for the working class unexampled for centuries past, and it dresses its members in a uniform which was at one time peculiar to manual workers and was adopted for that reason. It systematically undermines the solidarity of the family, and it calls its leader by a name which is a direct appeal to the sentiment of family loyalty. Even the names of the four Ministries by which we are governed exhibit a sort of impudence in their deliberate reversal of the facts. The Ministry of Peace concerns itself with war, the Ministry of Truth with lies, the Ministry of Love with torture, and the Ministry of Plenty with starvation. These contradictions are not accidental, nor do they result from ordinary hypocrisy: they are deliberate exercises in doublethink. For it is only by reconciling contradictions that power can be retained indefinitely.

Friends are those who grace us with unconditional love and solidarity.

In action and reflection we are ultimately contemplatives in action, reflective persons working together in solidarity to bring about the just world we are offered in peace, hope, and love.

In uncertain times, Mr. President,” the prime minister said, “the call of religious and ethnic solidarity can be intoxicating. And it’s not so hard for politicians to exploit that, in India or anywhere else.” I nodded, recalling the conversation I’d had with Václav Havel during my visit to Prague and his warning about the rising tide of illiberalism in Europe. If globalization and a historic economic crisis were fueling these trends in relatively wealthy nations—if I was seeing it even in the United States with the Tea Party—how could India be immune? For the truth was that despite the resilience of its democracy and its impressive recent economic performance, India still bore little resemblance to the egalitarian, peaceful, and sustainable society Gandhi had envisioned. Across the country, millions continued to live in squalor, trapped in sunbaked villages or labyrinthine slums, even as the titans of Indian industry enjoyed lifestyles that the rajas and moguls of old would have envied. Violence, both public and private, remained an all-too-pervasive part of Indian life. Expressing hostility toward Pakistan was still the quickest route to national unity, with many Indians taking great pride in the knowledge that their country “had developed a nuclear weapons program to match Pakistan’s, untroubled by the fact that a single miscalculation by either side could risk regional annihilation.

We believe that liberty of religious faith is the first and foremost freedom in human society, is a universal value in the international community, and is also the foundation for other political and property rights. Without the universal and equitable liberty of religious faith, a multi-ethnic, multi-religion country would not be able to form a peaceful civil society, or bring about social stability, ethnic solidarity or the nation’s prosperity. —THE PASTORS OF THE SHOUWANG CHURCH BEIJING, CHINA, MAY 2011

What are the all-planetary unanimity, harmony, subservientness, and spirits of the all-Marcoscom? Do you know that the tincture hymn of the "Om" ecology is heading humankind and motives numerous universes is the unison and beginning of time the cosmic internship vassal inside and it is enthralled infinitude of all the oneness being studied and fashionable missionary? It will have been travelled intrinsically as well as including all the availability of energies subordinate to this switched manner. All the docile almighties forces are subjunctive in the adjective of servient heritage, and in it, unionship of 'Om' subordinates is a huge subter of inspirational amenability while downloading each programme of animate and inanimate existence in every second, every minute, and every hour of solidarity with peaceful silenceness of three tense.

Oz and other Zionist Left intellectuals have never related to these commemorations, much less participated in them, as did small numbers of non- and anti-Zionist Israelis. In his 2002 collection of articles (covering writings between 1998 and 2002), Oz ignores the October 2000 Israeli police force murders of thirteen Palestinian citizens (who were demonstrating in solidarity with their brethren in the ’67 occupied territories) as the second Intifada began.24 The first article published after these traumatic events came more than two months afterward, and bore no mention of them. Oz instead chose to write about the Knesset general elections in which he supported Ehud Barak (Labor), who won. Barak engineered the Camp David Summit failure in 2000 and as prime minister was responsible for the October crimes against the Palestinian citizens committed by Labor minister of internal security.