Tonight’s full Harvest Moon is a rare combination of a partial lunar eclipse and a supermoon, as the moon's path has brought it closer to the Earth, making it appear bigger and brighter than normal.
It's the full moon closest to the autumnal equinox, which usually provides extra moonlight for farmers to finish their harvests, hence it's name.
Other names include Barley Moon , Corn Moon, Autumn Moon, and Falling Leaves Moon.
Corn dollies were made at Harvest time from the last sheaf of corn cut. The making of corn dollies goes back many thousands of years. It was a Pagan custom and evolved from the beliefs of the corn growing people who believed in the Corn Spirit.
The Corn Spirit was supposed to live or be reborn in the plaited straw ornament or corn doll and was kept until the following spring to ensure a good harvest. The corn dolly often had a place of honour at the harvest banquet table.
The Full Harvest Moon is connected to the themes of abundance, gratitude and the celebration of the end of a journey.The Celts would use it to mark the time before Samhain/ Calan Gaeaf ( Halloween) with crop collecting followed by large parties and drinking. It's a good day to embrace and enjoy the magic .❤️
Harvest Moon
Harvest moon iridescently comforting
captures the evenings drifting thought
time and time she has called
whether calm or unstable
intoxicated and wild
her shadows have passed through us
searched us out, softened lunacy
while stars twinkle in the sky
sheep fall asleep and politicians lie
shining brightly clears cobwebs from minds.
under her influence and placebo pulse
enables us to dance with the universe
to swing away the blues, to forget about the past
beyond the veritable ugliness of the world
allows distant galaxies to sing out
empowering hearts, eyes of doubt
her light overcomes the darkness
as we wait for the changing tides
in eternity lingers, a creation of beauty
enjoying the sense of mystery
encloses all around, releases synergy.
Highly influential and iconic Austin based artist Daniel Johnston,whose fans included some of music’s top names and whose influences were
in the realm of outsider and lo-fi sound, has died at the age of 58 has died of a heart attack at 58.according to The Austin Chronicle, who confirmed the news with his former manager.
Johnston who was born in Sacramento on January 22, 1961 and grew up in West Virginia, to Mable and Bill Johnston, who were fundamental Christians who belong to the Church of Christ.He and his family soon moved to
New Cumberland, West Virginia, where his father, an engineer and World
War II fighter pilot, landed a job with Quaker State, but it
was in Austin where he developed a cult following by handing out
cassette tapes on the street, and even
appeared on MTV in 1985, but it wasn’t until the early ’90s, when
Nirvana’s Kurt Cobain started appearing in a T-shirt bearing the cover of Johnston’s “Hi, How Are You?” album that Johnston’s fame took off.
However, it was short lived, as Johnston was soon hospitalized for mental health issues. Johnston struggled with mental illnesses throughout his life, and was diagnosed at various points with schizophrenia and bipolar disorder
and spent time in psychiatric institutions.
Johnston a huge Beatles fan, a primary musical influence, released 17 albums over a period of 30 years that though fragile, delicate, possess a surprising durability. Through sheer dint of his irrepressible
enthusiasm and charmingly simple songcraft and despite dealing with
manic-depression, Johnston became one of the most lauded and popular
outsider musicians of the 20th century and was subsequently revered by artists like Kurt Cobain,
Tom Waits, the Flaming Lips, Sonic Youth, Jad Fair and Yo La Tengo, many of whom
who covered his lo-fi songs that encompassed significant whimsy and great
angst.
Called everything from an eccentric genius to a
childlike loner, Johnston made his bones and his reputation for
oblique, yet touching lyrics, yelping vocals and oddly contagious
melodies with a handful of homemade cassettes, such as "More Songs of
Pain," "Yip/Jump Music," and "Hi, How Are You".
In 2005, Jeff Feuerzeig made a
Sundance-award-winning documentary titled The Devil and Daniel Johnston that focused on Johnston's bipolar disorder and how it led to demonic self-possession and detailed the musician’s experience with his mental health issues.
Starting In 1988, and into the early '90s
during the recording of his first studio produced albums, Johnston's
mental health suffered, and he was diagnosed with schizophrenia. While
heading to a small music festival in Austin in 1990, he suffered a
psychotic episode while his plane was in mid-flight , he actually
removed the key from the ignition leaving the plane's pilot, his dad, to
crash-land the plane. After this episode, Johnston was involuntarily
committed to a mental hospital.
For all his
troubles, however, Johnston maintained a level of artistic excellence
and a signature, fuzzy sound, one that, by 1994 found him releasing
albums such as "Fun" on a major label, Atlantic Records, beating out
Elektra only because potential label mates Metallica were devil
worshipers in his eyes.
Johnston eventually headed back to smaller,
independent labels like Tim/Kerr and Jagjaguwar, better suited to
release his intimate, non-commercial sounds. Yet, Johnston still
maintained a rep as a lo-fi overlord, even releasing a "duets" album of
sorts in 2004, the double-disc "The Late Great Daniel Johnston:
Discovered Covered" where Beck, TV on the Radio, and Death Cab for Cutie
made the most of his scattered songwriting.
In 2017 Johnston
played his last major shows in 2017 backed by musicians who have been
inspired by him throughout the years, such as Wilco's Jeff Tweedy, Built to Spill, Modern Baseball and
The Districts. In a New York Times profile, he denied believing that it
would be his swan song. "Why would it be?" Johnston asked.
As
the Times put it then, "the idea of him quitting the road isn't
unreasonable. He has battled manic depression and schizophrenia most of
his adult life, and in recent years endured multiple physical ailments,
including diabetes, a kidney infection and hydrocephalus, a condition in
which fluid on his brain caused him to frequently lose his balance. In
the last year, his mental health also worsened. ... Mr. Johnston's
psychiatric treatment has required extended stays at inpatient
facilities, and although he now lives with some degree of independence,
he requires considerable assistance."
Although
he had moved closer to Houston, Johnston though was still a revered enough figure in
Austin, in 1993, he painted an iconic mural outside of a now-closed
record shop of his “Jeremiah The Innocent” frog (from the cover of his
1983 album Hi, How Are You) that became a landmark and the city would designate an annual "Hi, How Are You? Day" in
his honor on his birthday.
The singer released his final album, Space Ducks: Soundtrack in 2012, and a biopic titled, Hi, How Are You Daniel Johnston, starring Johnston as himself was released in 2015. As well as being a prodigious singer-songwriter, Johnston was also an artist
and comic book-writer, with his drawing of a happy frog from the cover
of his 1983 album, Hi, How Are You, the subject of countless
T-shirts and murals. In 2006, the Whitney Museum of American Art in New
York featured Johnston’s work in a major exhibition.
A true artist of much depth, who despite the personal demons that he battled, managed to release from the darkness, some of the most profoundly moving songs that I have encountered. He wasn't an “outsider” at all, just another precious human being who created brilliant music in-spite of his mental health issues, not because of them. So cheers Daniel Johnston, be at peace, hopefully your songs will continue to inspire people to rise above their limitations to create beauty, the world needs this pulse more than ever..
Daniel Johnston - Some things last a long time
Daniel Johnston - Don't let the Sun go down on your grievances
Daniel Johnston - True Love Will Find You In The End
Pioneering English revolutionary Gerrard Winstanley who was the founder of the Diggers, a visionary, land squatter , early communist pamphleteer., political and religious reformer, died on this day 1676. Regarding the earth ‘a common treasury’, Winstanley was the leader of the agrarian Civil War-era Diggers movement that established communities across England to cultivate waste and common land. His writings, as well as the Digger manifestos, advocated absolute human equality - and the emphasis on the common ownership of land and natural resources, as relevant today as when they were first written. Less concerned with individual scarcity than in sharing what little there was, and in increasing it for and by the community. The Diggers or True Levellers as they described themselves anticipated the conservationist and commune movements of the present day.
Born in Wigan, Lancashire on 10th or 19th October 19th 1609, he moved to London in 1630, where he became an apprentice in the cloth trade and became a freeman in 1637. In September 1640 he married Susan King and the couple moved to Walton-on-Thames. Influenced by the ideas of John Lilburne and the Levellers he commenced to see his own visions, from his earlier mystical writings he developed his own thought, that clearly displayed a revolutionary design, which led him to a form of communism. Although influenced by Christian thought, his movement was not just symbolic, it was a political one, using religion as a dialectical base, he boldly declared that it was the Diggers not the priests who observed true religion. By action and deed.
He denounced the domination of man by man, proclaiming the equality of women, basing their reason not just on God's but also Nature's Laws. The times that these activities were happening, were set at the backdrop of the English Civil War, and a time of great social unrest in England where old reasonings were being cast away, a time of revolution and change. He and the Diggers were part of a radical ferment that was sweeping the country at the time, a broad movement which had at its heart a radical template, a yearning for something new, a society based on harmony and happiness and a sense of community. Though Winstanley infused these ideas with a religious sensibility he also bought with it a reasoning grounded in living here on earth.
In 1649, the Parliamentarians had won the First English Civil War but failed to
negotiate a constitutional settlement with the defeated King Charles I.
When members of Parliament and the Grandees in the New Model Army were
faced with Charles’ perceived duplicity, they tried and executed him.
Government through the King’s Privy Council was replaced with a new
body called the Council of State, which due to fundamental disagreements
within a weakened Parliament was dominated by the Army. Many people
became active in politics, suggesting alternative forms of government to
replace the old order.
Royalists wished to place King Charles II on the throne; men
like Oliver Cromwell wished to govern with a plutocratic Parliament
voted in by an electorate based on property, similar to that which was
enfranchised before the civil war; a radical group of agitators called the Levellers,
influenced by the writings of John Lilburne, wanted parliamentary
government based on an electorate of every male head of a
household; Fifth Monarchy Men advocated a theocracy;but it consisted of small property owners who argued for
universal manhood suffrage. The Levellers in the army came nearest to
all of the radical groupings in winning their gains. But the Levellers
disowned the landless poor to avoid the accusation that they were
against private property. They ignored the issue of enclosures until
they realised that Cromwell was not going to implement their demands for
reform of the franchise. As small property owners, the Levellers were
actually scared of the revolt of the radical poor, unlike the Diggers.
Winstanley was the spokesman for a much wider layer in society. He
generalised from the struggle that was already taking place,
articulating a way forward for the dispossessed, giving it shape and
form. While the revolution benefited the wealthy capitalist, it made
things worse for the poor. However, the Diggers were more than just a
reaction to economic hardship. The execution of the king was a traumatic
act that cowed the nobility and thrilled the radicals, many of whom
expected wonderful things to happen. God was 'shaking the heavens and
the earth', throwing down the thrones of kings. The Diggers felt that
they had won the war and they were due their just rewards. Was it going
to be the few rich or the many poor who would control the common lands?
Winstanley had a worked out programme of how to achieve his new society,
based on a movement of the poor that was already taking place. This was
despite the fact that Winstanley claimed that his idea to dig the
commons was revealed to him in a vision from god!
Winstanley’s vision was as much religious as political; he was strongly
influenced by the mystical writings that were so popular among
seventeenth-century radicals, and he shared fully in the millenarian
excitement of the age. He used the Bible to
justify his actions, as did every other person in the 17th century.
Religion was central to the English Revolution. Radicals believed it was
not the king or priests who interpreted the Bible but the individual.
This doctrine meant that the word of god could be in each person, and
because any one person could be talking directly for god this led
directly to equality.
It did not concern Winstanley whether the Bible was true or not. He
used it to justify what he already believed in. For Winstanley the
biblical stories were, at best, allegories. Many of the religious ideas that Winstanley
expressed were not new. They had existed in society before and persisted
after Winstanley. What made him radically different was that he put
into practice what his religious theory preached. It was this synthesis
of theory and practice that created the revolutionary challenge that was
the Digger colonies.
On April 26 1649 Gerrard Winstanley and 14 others published a pamphlet[
in which they called themselves the “True Levellers” to distinguish
their ideas from those of the Levellers, and contained many of their key
demands, which they would repeat in other pamphlets. I reprint it here.
The True Leveller's Standard Advanced
'
The State of the Community opened, and presented to Sons of Men: A
Declaration to the Powers of England, and to all the Powers of the
world, showing the cause why the Coommon People of Engald have begun,
and gives Consent to dig up, manure and sow corn upon George Hill in
Surrey, by those that have subscribed and thousands more that gives
consent.
In the beginning of Time, the
great Creator, Reason, made the earth to be a Common Treaury, to
preserve Beasts, Birds, Fishes and Man, the Lord that was to govern this
Creation; for Man had Dominion given to him over the Beasts, Birds and
Fishes; but not one word was spoken in the beginning, that one branch
of mankind should rule over another.
And the
reason is this, every man, Male and Female, is a perfect creature of
himself; and the same Spirit that made the Globe dwells in man to govern
the Globe; so that the flesh of man being subject to Reason, his Maker,
hath him to be his Teacher and Ruler within himself, therefore needs
not to run abroad after any Teacher and Ruler within himself, therefore
needs not to run abroad after any Teacher and Ruler without him, for he
needs not that any man should teach him , for the same Anoynting that
ruled in the Son of Man, teacheth him all things.
But
since human flesh (that king of Beasts? began to delight himself in the
object of Creation, more than in the Spirit and Reason and
Righteosness... Covetousness, did set up one man to teach and rule over
another; and thereby the Spirit was killed, and man was brought into
bondage and became a greater Slave to much of his own kind, than the
Beasts of the field were to him.
And hereupon
the Earth (which was made to be a Common Treasury for relief for all,
both \beasts and Men) was hedged in to the Inclosures by the teachers
and rulers, and the others were made Servants and Slaves; And that Earth
that is within this Creation made a Common Store-House for all, is
bought and sold, and kept in the hands of a few, whereby the great
Creator is mightily dishonoured, as if he were a respector of persons,
delighting in the comfortable livelihood of some, and rejoicing in the
miserable povertie and straits of others. From the beginning it was not
so.'
Once they put their idea into
practice and started to cultivate common land, both opponents and
supporters began to call them “Diggers”. The Diggers’ beliefs were
informed by Winstanley’s writings which envisioned an ecological
interrelationship between humans and nature, acknowledging the inherent
connections between people and their surroundings. Winstanley declared
that “true freedom lies where a man receives his nourishment and
preservation, and that is in the use of the earth”
On April 1 1649 he and his comrades took to digging and manuring land on St George's Hill, and later at Cobham in Surrey, in order to encourage the people to dig and plough up the commons, parks and other untilled lands, to break down the pales of the enclosures that existed at the time. Their struggle was essentially against private property in land, civil law and tyranny in matters of government. As Winstanley expressed it, ‘To dig up George Hill . . . we may work
in righteousness and lay the foundations of making the earth a common
treasury for all, both rich and poor. . . . Not enclosing any part into a
particular hand, but all as one man, working together, and feeding
together; . . . not one lording over another, but all looking upon each
other, as equals’. Moreover, ‘every single man, male and female’ should
have equal access to what is a ‘common store-house for all’.
What Winstanley envisaged was a movement from private to communal
ownership. At first the two systems would co-exist, but increasingly,
with the withdrawal of hired labour, the privately owned estates would
cease to be viable and the communal system would prevail. As he
explained,
No man can be rich, but he must be rich either by his own labours, or
by the labours of other men helping him. If a man have no help from his
neighbour, he shall never gather an estate of hundreds and thousands a
year. If other men help him to work, then are those riches . . . the
fruit of other men’s labours as well as his own.
Winstanley knew very well that ‘all rich men live at ease, feeding
and clothing themselves by the labours of other men, not by their own;
which is their shame, not their nobility’. And when the rich give
charity, as if this justified oppression and exploitation, ‘they give
away other men’s labours, not their own’. Without the labour of others,
the rich would have to work the land themselves and it would become
impossible for them to continue to maintain their large estates. In such
circumstances, he argued, the rich would join the poor in the communal
cultivation of the land. The result would be the end of private
property, buying and selling, alienated labour, and the political
authority which helped produce and reproduce all three.
A famous rhyme written at around the same time still has much potency, you can here it below as sung by the band Chumbamwamba
The Diggers Song
You noble Diggers all, stand up now, stand up now,
You noble Diggers all, stand up now,
The wast land to maintain, seeing Cavaliers by name
Your digging does maintain, and persons all defame
Stand up now, stand up now.
Your houses they pull down, stand up now, stand up now,
Your houses they pull down, stand up now.
Your houses they pull down to fright your men in town,
But the gentry must come down, and the poor shall wear the crown.
Stand up now, Diggers all.
With spades and hoes and plowes, stand up now, stand up now,
With spades and hoes and plowes stand up now,
Your freedom to uphold, seeing Cavaliers are bold
To kill you if they could, and rights from you to hold.
Stand up now, Diggers all.
Theire self-will is theire law, stand up now, stand up now
Theire self-will is theire law, stand up now.
Since tyranny came in they count it now no sin
To make a gaole a gin, to serve poor men therein.
Stand up now, Diggers all.
The gentrye are all round, stand up now, stand up now,
The gentrye are all round, stand up now.
The gentrye are all round, on each side they are found,
Theire wisdom's so profound, to cheat us of our ground.
Stand up now, stand up now.
The lawyers they conjoyne, stand up now, stand up now,
The lawyers they conjoyne, stand up now,
To arrest you they advise, such fury they devise,
The devill in them lies, and hath blinded both their eyes.
Stand up now, stand up now.
The clergy they come in, stand up now, stand up now,
The clergy they come in, stand up now.
The clergy they come in, and say it is a sin
That we should now begin, our freedom for to win.
Stand up now, Diggers all.
The tithe they yet will have, stand up now,stand up now,
The tithes they yet will have, stand up now.
The tithes they yet will have, and lawyers their fees crave,
And this they say is brave, to make the poor their slave.
Stand up now, Diggers all.
'Gainst lawyers and gainst Priests, stand up now,stand up now,
'Gainst lawyers and gainst Priests stand up now.
For tyrants they are both even flatt against their oath,
To grant us they are loath free meat and drink and cloth.
Stand up now, Diggers all.
The club is all their law, stand up now, stand up now,
The club is all their law, stand up now.
The club is all their law to keep men in awe,
Buth they no vision saw to maintain such a law.
Stand up now, Diggers all.
The Cavaleers are foes, stand up now, stand up now,
The Cavaleers are foes, stand up now;
The Cavaleers are foes, themselves they do disclose
By verses not in prose to please the singing boyes.
Stand up now, Diggers all.
To conquer them by love, come in now, come in now,
To conquer them by love, come in now;
To conquer them by love, as it does you behove,
For he is King above, noe power is like to love,
Glory heere, Diggers all.
Powerful stuff, but at the time the diggers were seen as mad extremists and were brutally dealt with. It quickly
became clear that the Diggers represented something new; they were not
squatting in the hope that local landowners would take pity on them and
allow them to stay; rather, they were challenging the very idea of land
ownership.
The attack on the Diggers included an economic boycott, harassment,
violent assaults by hired thugs, and legal actions. It was all organised
by local landowners. They even employed a clergyman, whose sole purpose
was ‘to preach down the Diggers’. The men of property were determined
to prevent the Diggers establishing themselves on the commons and the
example this would set. When the Diggers moved their activities to
Cobham Heath in August 1649, the opposition intensified, continuing what
had gone before, but now burning dwellings and furniture, and hiring
thugs to chase the Diggers from the area.
In 1651, after the defeat of the communes, Winstanley produced a utopian blueprint entitled Law of Freedom.
His previous writings were a savage criticism of existing society and a
direct appeal to ordinary people to take action. This later pamphlet
was a detailed plan for a future society. While during 1649 and 1650 he
appealed to Cromwell and the army merely not to interfere with the
communes, in 1651 he directly addressed Cromwell, asking him to create
the new society. The experience of the communes and the violence of the
landlords had led Winstanley to abandon pacifism.
Though they were short lived and as a movement they were unsuccessful, their various manifestos and pamphlets continue to hold much resonance, inspiring people to search out new ways of living, feeding our dreams. Gerrard Winstanley and the Diggers were prepared to put their beliefs into action, and since that time many political movements have come to recognise the Diggers as pioneers of their own beliefs, their hostility to rule of law and strong governments still resonates with much appeal. Their ideas can be seen in modern movements that put people first and not the thirst for profit, echoed in environmental groups and the occupy movements and others seeking social justice. His message too, rings loud and clear at the moment with the present governments austerity measures, leaving many people vulneravble, and facing the prospect of losing their homes, and their attacks and criminalisation of the squatting movement. Little is known of Winstanley's later life, he died in a place called Cobham, pm the 10th of September 1676 but his contribution to our countries radical spirit looms large and his vision, for all its limitations,continues to inspire, making sure his legacy will surely live on.
As with the Levellers, Winstanley and the Surrey Diggers struck a
blow at the halls of wealth and power of 17th century English society.
Their efforts and their philosophy were not wasted on later generations
seeking the same spirit of liberty and freedom in a more democratic
social structure and s have since been celebrated as precursors of land squatting and
communalism. Winstanley's memory, and that of his fellow Diggers, has in recent years also
been invoked by freeganists, squatters, guerrilla gardeners, allotment
campaigners, social entrepreneurs, greens and peace campaigners; and
both Marxists, anarchists and libertarians have laid claim to him as a significant
precursor. In 1995 The Land is Ours activists set up camp at the disused Wisley airfield in
Surrey and briefly invaded the fairways of St George’s Hill golf course.
Four years later, on the three-hundred-and-fiftieth anniversary of the
start of the Digger experiment, activists marched to St George’s Hill –
now an exclusive housing estate – and set up their tents, yurt and
compost toilets on North Surrey Water Company land near the summit. The
occupation lasted for just under a fortnight, when the site was
abandoned before a possession order could be put into effect. Other land
occupations soon followed. TLIO’s activities and their thoughtful
publicity material helped draw attention both to pressing land-access
issues, and to the continuing relevance of the Diggers’ example for
modern activists. In 2011, an annual
festival began in Wigan to celebrate the Diggers. The memory of Winstanley and the Diggers will no doubt be kept alive,so that
future generations of activists will be reminded of the example and
relevance of their seventeenth-century predecessors. The following song written by Leon Rosselson, The World Turned Upside Down, powefully resonates today, it opens with the
words ‘In 1649 …’ and still feel like it was ripped from the headlines. Billy Bragg later popularised it further, but personally much prefer the following version by the inimitable Dick Gaughan.
Dick Gaughan - The World Turned Upside Down..
In sixteen forty-nine to St. George's Hill
A ragged band they called the Diggers came to show the people's will
They defied the landlords, they defied the laws
They were the dispossesed reclaiming what was theirs
'We come in peace,' they said, 'to dig and sow'
'We come to work the land in common and to make the wasteground grow'
'This Earth divided, we will make whole'
'So it can be a common treasury for all'
'The sin of property we do disdain'
'No one has any right to buy or sell the earth for private gain'
'By theft and murder they took the land'
'Now everywhere the walls spring up at their command'
'They make the laws to chain us well'
'The clergy dazzle us with heaven or they damn us into hell'
'We will not worship the god the serve'
'The god of greed who feeds the rich whilst pepole starve'
'We work, we eat together, we take up swords'
'We will not bow to the masters or pay rent to the lords'
'We are free people though we are poor'
You Diggers all stand up for glory, stand up
'Action is the life of all, and if thou dost not act, thou dost nothing' - Gerrard Winstanley
Further Reading:
The World Turned Upside Down; Radical Ideas During the English Revolution - Christopher Hill, Penguin
Gerrard Winstanley and the Republic of heaven - David Boulton Dales Historical Monographs 1999
Gerard Winstanley The Diggers life and legacy - John Gurney
Their is also in my opinion a rather fine film , Winstanley that came out in 1975 , made by Kevin Brownlow and Andrew Mollow, that is very good for historical accuracy, that deals with Winstanley's life and that of the Diggers. It has recently been reissued in D.V.D by the British Film Institute.
This is the true face of Boris Johnson's Conservative Party. Arrogant, smug, entitled, complacent. Rees-Mogg is such a clear example of the British Establishment, that the Torys truly represent at work at play, with absolute no care in the world or concern about protecting workers jobs, or our living and environmental standards. He and his chums have absolutely no plan, and simply left to their own devices, they'll leave Britain barreling towards chaotic no-deal Brexit, that will only serve to benefit the richest 1%. They are jumped up, self serving egoistical scum, the Conservatives with their feelings of self entitlement
believe they are born to rule. Unconcerned by any principles except
their maintenance of power, but in just two days Boris' I'd rather die in a ditch Johnson ' has become the first prime minister since 1894 to lose his first parliamentary vote, and has managed to transform his majority of one into minus 43 by sacking 21 rebels. And then on Thursday his own brother resigned from his government and anounced he was also stepping down as an MP. Jo Johnson, who backed Remain in the 2016 election and favours a second referendum, said he could no longer reconcile" family loyalty and the "national interest". This has let incumbent Bo Jo suspended in mid- air unable to govern, and in absolute chaos, with a general election, imminent, possibly within the next two weeks.
As Jeremy Corbyn has said, this is a government with no "mandate, no morals and no majority." Despite their utter conceit, they have no authority to govern, the current implosion of the government, has has managed to galvanise opposition forces, and at least given a reason to cheer for the millions of people who have been treated with contempt and forced to suffer a relentless diet miserable Tory diet of Tory austerity for over a decade.
As a direct
result of their policies we have got the growth of foodbanks, rising
homelessness, the rise of racist hate crime, dodgy benefit assessments, the trebling of university
tuition fees, a boom in xero hours contracts, while anti-democratically
forcing fracking on people who have clearly stated they don't want it,
while at the same time passing new laws to ensure the
wealthy stay wealthy, taking the side of big business while eradicating
workers rights and continuing their attacks on young people, single
parents, maintaining a hostile environment to refugees, slashing
education and social security budgets, persecuting the poor for simply being
poor .while at same time they give their friends the millionaires tax breaks and award themselves pay rises.
There is irrefutable evidence that the policies of the Conservative
government have caused people to actually die. They have not changed policy in
the face of this, and the deaths and suffering continue. In a time where
everything is about Brexit, it is vital that we as a country stop and
reflect. Is it okay that we live in a country where we accept this. Can we as a nation really avoid
the victims much longer? Over seventeen thousand
others cruelly lost due to Tory conscious cruelty and ideology.
The Conservatives have their blood on their hands and, with a General Election looming, we must do everything we can to ensure the arrogant, pernicious faces of Rees-Mogg, Johnson and the rest of this cabinet don’t find a way to stay in government, it is time to kick them out of parliament, before they inflict any further damage to this country, and confine them to the dustbins of history where they all truly deserve to belong.
Ernst Friedrich Schumacher was born in Bonn, Germany on the 16th of August 1911 and grew up in Bremen and would become one of the most influential economic thinkers of the 20th Century. Often seen as ‘a prophet who stood
against the tide’, Schumacher pioneered the ideas of environmental
awareness, sustainable development, and human scale organisation and
technology in the 1960s and 1970s.
He studied economics in Berlin, then at Oxford as a Rhodes Scholar, and later at Columbia University in New York. He returned to Germany, but disgusted with the Nazis,and his hatred of Adolf Hitler, Schumacher moved to England before the
beginning of the Second World War After the outbreak of war he worked for a time as an
agricultural labourer, before being offered a job as an economist at the
'Oxford Institute of Statistics' which had connections with Royal
Institute of International Affairs at Chatam House. He wrote articles for the Observer and other papers, and worked with William Beveridge on plans for the welfare state, he would remain in Britain for the remainder
of his life.
Forty two years after his death, the ideas of E.F. Schumacher still
resonate through the environmental movement. With his deep spiritual
vision and rejection of Western materialism and economic exploitation,
Schumacher saw the need to give societies, communities and individuals
practical tools for change, and argued that Earth could not afford the cultural
and environmental costs accompanying large-scale capitalism. Known as a great thinker he warned the world that bigness, specifically
large industries and large cities, and continued over-consumption of oil
would bring higher living standards at the cost of deteriorating culture
and depletion of natural resources.
Schumacher’s subsequent career, given his later views on economics, was one of considerable contradiction, surprisingly, for someone we see as an
environmentalist, he was a strong advocate of continued coal production
in the UK. He served as Chief Economic Advisor to the UK National Coal Board for two decades. At its height the NCB controlled over 1,600 mines, possessed more than a
million acres of land and employed 700,000 people. Much of Britain’s
industry relied on coal, so the NCB and hence the Government were at the
very heart of the country’s economy. In terms of scale, importance and
(literally) power, the NCB was big. Very big. Schumacher stressed the importance of both producing and
conserving the coal (at a time when oil production elsewhere in the
world had led many to suggest that coal production could be scaled down
significantly). He was also an opponent of nuclear energy, because of
the issue of dealing with nuclear waste. Schumacher came to believe that the state had a central role to play
in directing and planning a nation’s economy. Schumacher was convinced that such planning would address
the instability and inequality of capitalism while also using the vast
concentration of resources and power available to governments to deliver
a more efficient and innovative economy. With such convictions
Schumacher was perfectly placed to take on the chief economist role at
the NCB.
However, around this Schumacher
broke with the script. To the utter bewilderment of his colleagues and
friends, this man brimming with intellectual self-confidence began to
question the very principles around which he had built his career and
which underpinned the economic policy and business practice of the time. Schumacher was discovering that the great things
promised by big government and big corporations amounted to far less in
reality. When he finally summarised all of his thoughts in Small Is Beautiful: A Study of Economics As If People Mattered,in 1973he found a world enormously receptive to his ideas.,and it was hailed as an “eco-bible” by Time
magazine, andone the 100 most influential books published since World War IIbyThe Times Literary Supplement. This riveting, richly researched statement on
sustainability has become more relevant and vital with each passing year since
its initial groundbreaking publication during the 1973 energy crisis.
The phrase “small is beautiful” became a counterculture slogan against
the industrial threat to the environment and the scarcity of resources.
Arguing against excessive materialism and meaningless growth, he
promoted the use of small-scale technology to benefit both humankind
and the environment. As an economist trained in a market-oriented
discipline, his thinking evolved from believing that large-scale
technology could be salvation for industrial civilization to believing
that large-scale technology is the root of degrading human beings and
the environment.
The title of his book was coined by Schumacher’s teacher, Leopold Kohr. Leopold described himself as a philosophicalanarchist (someone who believes that the State has no legitimacy and we should
not be required to obey it or its laws). He argued against the “cult of
bigness” and centralisation, while promoting the ideal of small
community life. In his own words: “…there seems to be only one cause
behind all forms of social misery: bigness”
What
made Schumacher’s book unique, as it’s subtitle suggests, was Schumacher’s appeal for a
move away from technological gigantism to smaller and more human scale
technologies and economies. He
was also concerned that the environment be regarded as precious
resource to be conserved rather than exploited. “Infinite growth of
material consumption in a finite world is an impossibility,” he wrote. This is now a common refrain, but when published in 1973 it was radical stuff.
In Small Is Beautiful, he argued that although capitalism brought
higher living standards, the cost was environmental and cultural
degradation. Large cities and large industries caused correspondingly
large problems, and raised their cost beyond what Earth could bear.
Small, decentralized, energy-efficient production units would better
serve human needs.He thought that traditional economics is based on the fallacy that
commodities and goods, and money and materialism, are all more important
than people and the good things that people can do and create. In that
sense, his was a people-centred economist. He particularly applied it to
developing countries, suggesting an alternative to the dominant
modernisation theory of the period, that suggested that all countries
should follow a path through industrialisation to eventually become
based on mass consumption.. Instead, economics
and technology should ensure that people have enough - there is no need
to create excess and deplete resources beyond what is actually required.
Developing world economics should be self-reliant and use the
appropriate technology for their society (what he called intermediate technology). His ideas about the developing world were partly based on his personal observations on a trip to Myanmar (then Burma).
Influenced by people as diverse as Keynes, Marx and Gandhi, it is
Schumacher's work on the finite nature of resources that has had the
greatest impact on environmentalism. The economic orthodoxy of the 20th
century was one that would lead to us running out of the natural
resources upon which our economy was based: a sustainable economy needed
to be based on quite different principles.
To pursue his ideas he established the Intermediate Technology
Development Group in London in 1966.Complementary to Intermediate Technology was his involvement with
sustainable agriculture; he spent much time on his organic garden and
became President of The Soil Association. He spent the last few remaining years of his life basking in the
reflected glory of his best-selling book, secure in the knowledge that
he had radically changed the outlook of millions of people. By 1977 his
views had become so popular that he was invited by President Carter for a
half-hour talk in the White House and the President was keen to be
photographed holding a copy of Small is Beautiful.
Hugely overworked through endless travel, lectures and meetings with the
powerful, Fritz Schumacher died suddenly on September 4, 1977whilst travelling on a train through
Switzerland on yet another speaking tour. He was 66. His ideas though are just as relevant today, and continue to be
influential and attract new adherents. After his death the Schumacher Circle was formed in his memory and to help continue his work.
Although I don’t necessarily agree with everything he wrote, many of his prophetic warnings have come to pass, but he bought a profound wisdom and humanity on the practical challenges of our time , his
ideas are well worth considering as we struggle to deal with the worlds continuing environmental problems, such as global warming, and the recognition that
oil (upon which so much of modern civilisation depends ) is a finite
resource, and we struggle to balance economic growth with the human costs of globalization. We should remember EF Schumacher’s advice: “Do not break down problems
into isolated compartments, but look at the world and see it whole”.
Had we acted on this advice when it was first given, we might be better
equipped to deal with the many inter-locking financial, environmental,
security and social problems which we face today, and it just about
conceivable that if our leaders over many years had
acted more intelligently to address some of the concerns he expressed,
we would perhaps be in less dire straits today.
Schumacher also suggested we “widen the concept of violence beyond human
warfare”, and include the environment and social wellbeing as well. The loss of community and of place should be included, alongside the loss of biodiversity and environmental degradation. If the march of industrial society is towards ever-bigger size,
complexity, capital intensity, and violence, “then it would seem to
follow” said Schumacher, “that the cure must be sought in the opposite
direction.” What with the continuing concern about the influence of
corporate wealth on culture and politics, his messageof extraordinary universality,and exploration of a socially and environmentally just way of living is
as relevant today as it was in 1973, when his seminal book was first published, still, speaking clearly today to all those working for a better future for our planet.His thinking can help turn our present crisis into a more kind, just and ecolofgically sustainable society.where surely the planet matters more than profit.
Happy National Welsh Rarebi tDay! No, I didn't just make it up - September 3 really is National Welsh Rarebit Day. A famous dish, although it can’t be officially proven, it’s widely accepted that the venerable dish known as Welsh rarebit originated in the South Wales Valleys, where it was the staple diet of Welsh men and women .The word 'rarebit' is a corruption of 'rabbit'
The first written narrative of 'Welsh rabbit' appears in 1725 in Literary Remains, the diary of an impoverished poet by the name of John Byrom, who wrote : ‘I did not eat of cold beef, but of Welsh
rabbit and stewed cheese.’
Described by some as a kind of ‘posh
cheese on toast’, ingredients vary but mostly include Welsh cheese, ale
and mustard mixed up and served on toast. It's an old favourite of mine, and I don't really do posh, but today when its cold and wet outside and well as usual the kitchen cupboards aren't overflowing, most of the ingredients for this rather nice comfort food can be found to quickly tantalize my taste buds.
It is thought that the dish was attributed to the Welsh
because of their historic passionate fondness for cheese,which was used as a substitute for meat as a source of protein by poor peasants.It has been popular since at least
the 1500s under the name of caws pobi, which is Welsh for toasted
cheese. Indeed, according to a 16th-century joke, the Welsh were famous for
their love of toasted cheese – St Peter was said to have got rid of a
troublesome "company of Welchman" who were troubling the peace of heaven
by going outside and shouting caws pobi – "that is as moche as to say 'Rosty'd ches!' Which thynge the Welchman herying ran out of heven a grete pace".
St Peter was said to have got rid of a troublesome "company of Welchman" who were troubling the peace of heaven by going outside and shouting caws pobi – "that is as moche as to say 'Rosty'd ches!' Which thynge the Welchman herying ran out of heven a grete pace". Probably all this seemed far much funnier back then.
Anyway according to many sources, the name Welsh
Rabbit came about as an ethnic slur against the Welsh by the English, part of an age-old British tradition - having a dig at the Welsh.It was used to describe something as 'foreign.' The English also used the adjective Welsh to describe an item of
inferior quality. A Welsh pearl, for instance, might have a low grade or
even be counterfeit, and using a Welsh comb meant brushing your hair
with your fingers. By this reasoning, Welsh rarebit was used condescendingly by the English towards their Welsh neighbors who saw it as a main dish for people who couldn't put real meat on the
table.
the idea being that the impoverished and uncouth Welsh had to eat this
melted cheese on toast instead of the rabbit they couldn't afford, and though rabbits ran wild in Britain,
the Welsh people couldn't even manage to put one on their table.
Also, there may have been
another connotation: that the Welsh, in their uncivilized state, thought
the dish was fine dining, and as good as eating rabbit, which, if you get
my drift, means that they didn't even know what fine dining was. As the dish gained in popularity, the name rarebit became more
common. The name change was probably an attempt to make the name more
fitting to the dish and drop some of the more patronizing overtones. Edgar Allen Poe (1809 - 1763) wrote about the dish in Some words with a mummy (1845): ' I am exceedingly
fond of Welsh rabbit. More than a pound at once, however, may not at
all times be advisable. Still, there can be no material
objection to two. And really between two and three, there is merely a
single
unit of difference. I ventured, perhaps, upon four. My
wife will have it five; — but, clearly, she has confounded two very
distinct affairs. The abstract number, five, I am willing
to admit; but, concretely, it has reference to bottles of Brown Stout,
without
which, in the way of condiment, Welsh rabbit is to be
eschewed.
Having thus concluded a frugal meal, and
donned my night-cap, with the serene hope of enjoying it till noon the
next
day, I placed my head upon the pillow, and, through the
aid of a capital conscience, fell into a profound slumber forthwith.' Wherever it originally came from, the Welsh's love of cheese has ensured that Welsh rarebit has become a staple throughout the centuries and today it is enjoyed throughout the country, holding a special position in Wales due to its status as a traditional dish, and today even has its own national day, Welsh Rarebit Day, so if you've never had it before, today is a great opportunity to try it for the first time!.It's's certainly sustained me over the years. The French have a fondness for it too,which they sometimes called ' lapin gallois' and sometimes simply ' le welsh'.
The following recipe is one I use. It should be able to serve two people. Delicious, incredibly comforting and quite easy to make. Their are many others. with more variety out there online, some add spring onions to it, chopped leeks, sauteed shallots,some versions add a poached egg, tomatoes or local bacon, but traditionally did not have any of those additions so I tend to use just the basics,most recipes call for cheddar, but there are other options:and if you want to keep it truly Welsh in flavor there are lots of Welsh cheeses about, caerphilly is a wonderful option. If you've never had Welsh rarebit before, National Welsh Rarebit Day is a great opportunity to try it for the first time. Go forth and toast that cheese...
Ingrediants
350g (12oz) mature Cheddar 2 eggs, lightly beaten 2 tbsp beer (preferably stout) or milk Worcestershire sauce 1 tsp English mustard
black pepper (preferably freshly ground)
dash or two of cayenne pepper or paprika 2/4 thick slices brown or white bread,
Method
Grate the cheese, mix with the egg, beer or milk, Worcestershire sauce, mustard and cayenne to form a paste
Preheat the grill to high and toast 1 side of the bread on the grill.
Spread the cheese mixture onto the non-toasted side of the bread and add a few drops of Worcestershire sauce on top.
Place the toast back on the grill until bubbling and golden brown.
Serve immediately.
Enjoy.
Martin Niemöller (1892–1984) was a prominent Protestant pastor who
emerged as an outspoken public foe of Adolf Hitler and spent the last
seven years of Nazi rule in concentration camps.. Niemöller is perhaps best remembered for the following quotation:
First they came for the Socialists, and I did not speak out— Because I was not a Socialist. Then they came for the Trade Unionists, and I did not speak out— Because I was not a Trade Unionist. Then they came for the Jews, and I did not speak out— Because I was not a Jew. Then they came for me—and there was no one left to speak for me.
The following is it updated by food writer Jack Monroe. I thought it deserved a wide audience.
Niemoller Updated - Jack Monroe
First they came for the socialists
But you did not speak out
Because you were definitely not a socialist
Those mad bastards campaigning for decent wages
and universal healthcare
Waving their hand painted placards through
Westminster
You were definitely not a socialist.
Then they came for the Trade Unionists
And you did not speak out
Because Unions are awful
The Daily Mail said so
Those people representing ordinary workers
And fighting for decent pay
And human working conditions
And maternity and paternity leave
And adequate rest between shifts
And making sure people have a voice
They’re definitely terrible self-aggrandising egotists
And they get paid to represent people
And you had to get a bus to work once because of a
strike you didn’t bother to research beyond a
screaming scheming headline
So you are not a Trade Unionist.
Then they came for the Muslims
and the refugees
And you did not speak out
Because they are not your people
Coming over here
Why can’t they integrate?
Religion causes all the problems, right?
All the wars
Leave them to it
Close the borders
We’re full up
Can’t take any more
Of this PC multicultural bullshit
Who do they think they are?
You spoke over
And you spat and you raged
in hatred and fear
But you did not speak out
Because you were not a Muslim
nor a refugee.
And then they came for the poor
and the unemployed
the single parents on benefits
the workless
And you did not speak out
Because you thought they were lazy
Loads of jobs out there innit?
Easy to eat cheaply on the dole, you claim
Having never had to make £71 last a week
with a broken refrigerator
or holes in the bottom of a pair of school shoes
Bet they’ve all got Sky TV and iPhones
and how did she pay for her tattoos?
And you saw someone smoking outside a food bank once
So you did not speak out.
Then they came for the disabled
Shame, you thought, but you did not speak out
Most of them could probably work, you thought
You saw that chronically depressed woman smiIe once
And the guy in the disabled parking space
looks young and healthy to you
We all get down sometimes, you shout
What’s wrong with you anyway?
Bunch of fucking scroungers, you thought
So you did not speak out.
Then they came for the teachers
And the doctors
And the nurses
And the fire-fighters
And the domestic abuse workers
And the rubbish collections
And the rape crisis centres
And the social workers
And the children’s centres
And the education funding
And by the time they come for you
By the time they fucking come for you
There will be nobody left to speak out for you
Nobody left at all.
-Jack Monroe
So please remember to defend and speak out with all your might.
Roger Waters, bassist and vocalist for
Pink Floyd, will reportedly perform his iconic song Wish You Were Here
in front of the British Home Office, in solidarity with Julian Assange. Award- winning journalist and filmmaker John Pilger who is a
guiding light in the struggle for Human Rights Press Freedom and a
personal friend of Julian Assange. will also speak ' on solidarity with Britains political prisoner.'
Waters is a vocal supporter of Assange, and said he was “ashamed to be an Englishman”
after the UK arrested the whistleblower in April. He has used his
concerts to draw attention to Assange’s case, and recently took aim at
Twitter, calling it “Big Brother” after it suspended a prominent account supporting the WikiLeaks founder.
According to WikiLeaks on Twitter, the performance by
the famous musician, also known for his political activism, will be on
Monday at 18:00 local time, as part of a campaign for freedom of
expression, and against the eventual extradition of the founder of
Wikileaks to the United States.
Assange was arrested last April
11 at the Ecuadorian Embassy in London, after the government of that
country withdrew the political asylum he was granted seven years ago.
Expeditiously tried by a British court, the Australian cyberactivist is
now serving a 50-week prison sentence in Belmarsh Maximum Security
Prison for violating bail granted in 2012 in connection with alleged
sexual offences committed in Sweden.
In addition to being
requested by the Swedish justice system, Assange is facing an
extradition order issued by the United States government, which seeks to
hold him accountable for the disclosure on Wikileaks of hundreds of
thousands of documents and secret files of US diplomacy and the US Army.
The 17 charges filed by the US Attorney's Office, including conspiracy
to commit espionage, carry a total sentence of 175 years in prison.
Last February, when Assange was still in the Ecuadorian diplomatic
mission, Waters was among those who urged the Australian government to
take action on the case.
Free Julian Assange, before it's too late. Sign to stop the USA Extradition http://chng.it/VTZJ7ZXmnS
(Post script 3/09/19 Roger Waters Sings Wish You Were Here In Support of Julian Assange )
Alistair Hulet was an acclaimed Scottish acoustic folk singer,
revolutionary socialist and committed political activist, who was committed to fighting for a better world, a world based on the
principles of justice, equality, love and respect for all of humanity. Born in Glasgow, in 1968 he and his family moved to New Zealand, where he
established a reputation on the folk circuit, with a large repertoire
of ballads and other songs. In 1971 he moved to Australia, and sang
in many festivals and folk clubs. In the early 1980s he founded the
folk punk group, Roaring Jack, which combined Celtic reels with radical and revolutionary lyrics, they opened for international acts
such as Billy Bragg and The Pogues and The Men They Couldn't Hang. In 1991, the Gulf War led
Hulett to join the International Socialist Organisation, and, in
1995, he co-founded the Australian Trotskyist organisation, Socialist
Alternative, often playing political benefits and rallies with
Roaring Jack. Hulett wrote songs in support of Indigenous
Australians, theBLF (Builders Labourers Federation), the Maritime
Union of Australia and former Labor Prime Minister, Bob Hawke. Hulett's first solo CD, Dance of the Underclass (1991), was completely
acoustic, with contributions from other members of Roaring
Jack, the album was instantly hailed as a folk classic and proved to be the
turning point in Alistair's return to the folk fold, establishing Hulett as a key contemporary songwriter and underlined his significance as a documenter of social issues. His position as one of the
most influential musicians on the Australian scene was now beyond dispute. In
the UK his song, "He
Fades Away", was picked up by Roy Bailey and by June Tabor and later by
Andy Irvine.
All three performers recorded uniquely different but thoroughly compelling interpretations
of the song. established Hulett as a key contemporary songwriter and underlined his significance as a documenter of social issues.
In 1995 he met the late great fiddle player Dave Swarbrick, who was living in Australia, and they
became a duo. Hulett and Swarbrick made two fine albums together,
Saturday Johnny and Jimmy the Rat (1996) and The Cold Grey Light of Dawn
(1998) after making another fine solo
album, In Sleepy Scotland, he worked with Swarbrick on perhaps his
crowning achievement, Red Clydeside. Hulett's song suite told the story
of the Glasgow workers' revolt and their attempts to form a republic in
response to conscription in 1914.
After returning to his native Glasgow in the late 1990s, Alistair
was an active member of the Socialist Workers
Party. Hulett became acutely ill on New Year’s Day 2010 and was hospitalised on 5 January with suspected food poisoning.Liver failure was later diagnosed and it was hoped that he could
receive a liver transplant, but further investigation revealed a very
aggressive metastatic cancer which had already spread to his lungs and
stomach. Hulett died on 28 January 2010 at the Southern General Hospital
in Glasgow.
Following his untimely death, two
memorial funds were established in his name; one in the UK and one in
Australia. Both funds were established with the aim of honouring and
upholding Alistair’s legacy of actively campaigning through his music
and his songwriting on behalf of the poor, the oppressed and the
disadvantaged.
The following song of his from Dance of the Underclass still holds much resonance today. as out of control dark forces undermine us with their'smash and grabs for power, it reminds us that for a long time now we been under the dictatorship of capital
Alistair Hulet - Dictatorship of Capital
You're trying to tell me capital has won at last
And anyone who's not convinced is just being shown the door
You're trying to tell me competition turns the wheels
Smart money never deals in welfare any more
Survival of the fittest keeps the species strong
Change is always painful but it doesn't last too long
Excuse me friend,
I think you could be wrong.
When some of us are free to rise and some are free to fall,
All of us are under the dictatorship of capital.
You're trying to tell me profit is the bottom line
Cancer is sometimes benign, it eats the cells that leave themselves defenceless
You're trying to tell me market forces must prevail
Some succeed while others fail
Failure has to face the consequences
Weeding out the weak is mother nature's song
Existence is a game like chess, Monopoly or Mahjong.
Excuse me friend,
I think you could be wrong.
And it did not take me by surprise when the revolution from above began to cave in.
Like a New Town built by an architect, a concrete wasteland no-one wants to live in.
When some of us are free to rise and some are free to fall,
All of us are under the dictatorship of capital.
You're trying to tell me I'm living in democracy, everyone is always free
To either live with ugliness or beauty
You're trying to tell me that undermining revolutions
When they threaten institutions is a major power's democratic duty
With Batista, Marcos, Pinochet you got along
But not with the Sandinistas and not with the Viet Kong
Excuse me friend,
I think you've got it wrong.
Because when some of us are free to rise and some are free to fall,
All of us are under the dictatorship of capital.
All of us are under the dictatorship of capital.
All of us are under the dictatorship of capital.
Like many I am currently completely dismayed by oafish Prime Minister Boris Johnson's decision to prorogue Parliament. The Queen having approved his request at such a critical time for the UK. has sparked outrage across Britain. It's really so hard to believe that the Government could even contemplate closing the door of Parliamentary democracy (which has for a long time not exactly been a shining example,and in serious need of reform, but that's another story) for a period of 5 weeks, in order to guarantee a No-Deal Brexit, with no time for alternative plans, debate or opposition, in what is just another example of their utter contempt for the people. We should not be held to ransom by Johnson with his attempt at a coup, that will only end with the continuing right wing onslaught on our lives, with the result that many are left in misery.
At end of the day Johnson and the Torys do not represent us, but just carry on with their own vested interests,to big business, and the capitalist elite, at a time that millions of people are being driven into poverty. Trump wannabe Johnson is now acting in such a brazen tyrannical manner, even though he does not even have a parliamentary majority. In fact he barely has a parliamentary mandate at all. He does not have a popular mandate either, and was not chosen in a general election, but was nominated, instead, by a mere 93,000 members of the Conservative Party. Without Parliament, without the public, without any real legitimacy, he nevertheless believes he has to make Brexit happen by the deadline, Oct 31, because that is what he promised during his leadership campaign , because otherwise his party might not survive to the end of this decade. To be frank he's playing a dangerous game and is simply taking the piss out of us all.
As a friend has made clear ' his decision will ensure millions are pushed further into poverty, leading to the loss of our NHS, social services and our human rights will be cut to shreds. As always, the most vulnerable within our society will suffer the most.' Johnson wants to distract us from other news, the growth of foodbanks, rising homelessness, the destruction of the NHS and the figures that emerged earlier this year from the Department of Work and Pensions, that showed more than 17,000 people had died waiting for Personal independence Payments after registering between 2013 and 2018.
And in May, the UN's rapporteur on extreme poverty and human rights concluded a series of reports on the UK by repeating that the country is "failing to uphold human rights". It confirmed that disabled people had been hardest hit by austerity. These policies it concluded, "continue largely unabated, despite the tragic social consequences. At the time, the DWP denied the UN's findings, describing it report as a "barely recognisable" picture of the UK".but the evidence and the personal testimony have kept on mounting up. The reports findings are now irrefutable.
Brexit was meant to return 'sovereignty ' to the Brtish Parliament, instead it has made us a laughing stock all over the world. For those that can't remember the last time their was a constitutional crisis of this magnitude was in the 17th century when Britain had a bloody civil war. While they scheme and distract lets not forget their economic murder of the poor and vulnerable with their systematic conscious ideological cruelty in what amounts as a true testament to the last 10 years of this abhorrent government.
We should all be outraged and do everything that is possible to thwart the Tory's misrule,so that generations to come can be protected from their harm. Protests have been called across the country, in an effort to stop the Tories before they unleash any further damage, it is time to end the relentless suffering bought to millions by their vicious austerity driven policies, it is time for the government to fall. If Johnson really is so sure, that he is in line with the will of the people, there' is a very easy way for him to find out, and that is for him to call a general election, one that many commentators are saying he is not guaranteed to win, in the current unstable political climate that he has helped stir up.
