TED ~ Rutger Bregman ~ Poverty Isn’t A Lack Of Character; It’s A Lack Of Cash

“Ideas can and do change the world,” says historian Rutger Bregman, sharing his case for a provocative one: guaranteed basic income. Learn more about the idea’s 500-year history and a forgotten modern experiment where it actually worked — and imagine how much energy and talent we would unleash if we got rid of poverty once and for all.

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Omrop Fryslân ~ Niet geknecht ~ It ferhaal fan it Friesch Dagblad yn de Twadde Wrâldoarloch

Wat soesto as nijsmedium dwaan yn tiden fan oarloch? Hoe hâldst dy steande en hoe fier giest mei yn wat de besetter wol, sûnder datst dyn prinsipen los litst? It is wêr’t it Friesch Dagblad yn de Twadde Wrâldoarloch mei wraksele, lykas alle kranten yn Nederlân yn dy tiid. As iennige deiblêd hie it Friesch Dagblad de moed om de krante stop te setten yn 1941.

Ien fan de ferslachjouwers en plakferfangend haadredakteur by it Friesch Dagblad út dy tiid, Jan de Haan, hat as in deiboekferslach de ûntwikkelingen stap foar stap beskreaun. Hoe’t de krante hieltyd mear ûnder druk fan de Dútsers setten wurdt en hoe’t de meiwurkers dêr nachts wekker fan lizze. De dilemma’s dêr’t se mei te krijen hawwe en hoe’t dêr oer diskusjearre wurdt. Hoe’t der drige wurdt mei in ferbod op it útbringen fan de krante en it gefaar dat se op in stuit rinne om arrestearre te wurden. En dan hoe’t de krante him ‘niet geknecht’ wurde lit en de ear oan himsels hâldt troch de krante stop te setten.

De oantekeningen waarden nei de oarloch oardene en as brosjuere útbrocht: ‘Niet geknecht’. It Friesch Dagblad en Omrop Fryslân hawwe yn oparbeidzjen mei-inoar in film makke fan it ferhaal. De taal en wurden dy’t De Haan brûkt hat yn syn ferhaal, binne tekenjend foar de tiid en it grifformearde karakter fan it Friesch Dagblad fan doe, en hawwe liedend west foar it meitsjen fan de film. De orizjinele tekst is ynsprutsen troch Thijs Feenstra, dy’t we noch kenne as feedokter yn Baas Boppe Baas. De sênen binne tekene troch yllustrator Laurens Bontes fan Ljouwert. Dêrneist is der in nije útjefte makke fan de brosjuere, mei tekeningen út de film en in neiwurd fan Lútsen Kooistra, útsprutsen op syn ôfskied as haadredakteur fan it Friesch Dagblad op freed 21 april.

Sjoch: http://www.omropfryslan.nl/programma/niet-geknecht
Sjoch ek: http://interviewsdehaan.blogspot.nl/2015/04/niet-geknecht-van-jan-de-haan.html

Het verhaal van het Friesch Dagblad in de Tweede Wereldoorlog

Wat zou jij als nieuwsmedium doen in tijden van oorlog? Hoe houd je je staande en hoe ver ga je mee in wat de bezetter wil, zonder dat je je principes loslaat? Daarmee worstelde het Friesch Dagblad in de Tweede Wereldoorlog, net als alle kranten in Nederland in die tijd. Als enige dagblad had het Friesch Dagblad de moed om de krant stop te zetten in 1941. Omrop Fryslân maakte een film bij het verhaal, die zaterdag 22 april is uitgezonden.

Een van de verslaggevers en plaatsvervangend hoofdredacteur van het Friesch Dagblad uit die tijd, Jan de Haan, heeft als een dagboekverslag de ontwikkelingen stap voor stap beschreven. Hoe de krant steeds meer onder druk van de Duitsers wordt gezet en hoe de medewerkers daar ’s nachts wakker van liggen. De dilemma’s waar ze mee te maken hebben en hoe daar over gediscussieerd wordt. Hoe er gedreigd wordt met een verbod op het uitbrengen van de krant en het gevaar dat ze op een gegeven moment lopen om gearresteerd te worden. En dan hoe de krant zich ‘niet geknecht’ laat worden en de eer aan zichzelf houdt door de krant stop te zetten.

De aantekeningen werden na de oorlog geordend en als brochure uitgegeven: ‘Niet geknecht’. Het Friesch Dagblad en Omrop Fryslân hebben samen een film gemaakt van het verhaal. De taal en woorden die De Haan gebruikt heeft in zijn verhaal, zijn tekenend voor de tijd en het gereformeerde karakter van het Friesch Dagblad van toen, en zijn leidend geweest voor het maken van de film. De originele tekst is ingesproken door Thijs Feenstra, die we nog kennen als veearts in Baas Boppe Baas. De scènes zijn getekend door illustrator Laurens Bontes uit Leeuwarden. Tevens is er een heruitgave gemaakt van de brochure, met tekeningen uit de film en een nawoord van Lútsen Kooistra, dat ook wordt uitgesproken tijdens zijn afscheid als hoofdredacteur van het Friesch Dagblad op vrijdag 21 april.

http://www.omropfryslan.nl/persbericht/niet-geknecht

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Ubuntu And Natural Resources Management ~ Some Reflexions

The tragedy of the commons” was the first topic in the subject- environmental science at my university. Although I agree with Hardin (1968) that the “Tragedy of the Commons” is foreseeable with uncontrolled population growth and pollution which is threatening life as we know it. I am unconvinced about his counsel on privatisation of land as a means to better manage the environment. Which implies that communal land would be more difficult to manage and privatisation of land is the answer for improved environmental management.

In Africa, historically, land belonged to the community that lived on it. Land was communal and communalism promoted sharing of resources and managing them together. Humans and animals were not separate from the environment and communalism encouraged a collective sense of responsibility to conservation. It runs far deeper, into African way of thinking and philosophy, into cultural beliefs, ethics, values and indigenous knowledge.

A co-managed forest in Liwonde, southern Malawi (above) compared to one that is managed by the State (below) a few kilometres away.

When we talk about communalism, the African philosophy of “Ubuntu”, which is an Nguni Bantu term meaning “I am because you are” is of relevance. Ubuntu is often translated as “humanness,” and “humanity towards others,” but is often used in a more philosophical sense to mean “the belief in a universal bond of sharing that connects all humanity”. “Umuntu ngumuntu ngabantu

In Zulu language, is literally translated as “a person is a person because of people”. Nelson Mandela and Archbishop Desmond Tutu were very influential among other people in promoting Ubuntu philosophy. Desmond Tutu has explained Ubuntu as meaning “My humanity is caught up, is inextricably bound up, in yours .”That implies that because we are all part of a greater whole, hence we are all interconnected. Human existence depends on interconnectedness and not on isolation. This interconnectedness can be extended from between humans to include the land and the environment in which humans live.

Rural communities in Africa depend on natural resources in their livelihood, therefore, how land is managed is of particular concern as it has human well-being implications. Communities such as the San people, who lived as close as possible to nature exhibit the spirit of communalism and Ubuntu. In fact, their tribes do not have Chiefs and their spirit of community is so strong that they make decisions for the tribe based on consensus. They live in such harmony within themselves and in nature and are a living testimony that it is indeed possible for people to come together to solve problems collectively for the greater good of their community and the environment. It is possible to practise Ubuntu and live harmoniously and thrive. Read more

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The Vrije Universiteit And South Africa, From 1880 To The Present And Towards The Future: Images, Practice And Policies ~ Contents

SAVUSA POEM Proceedings, Volume 1 – Rozenberg Publishers 2005 – ISBN 90 5170 587 5 – Soon complete online

Contents

Part I: – The history of the relationship between the Vrije Universiteit and South Africa
* Introduction – Gerrit Schutte & Harry Wels
* The Vrije Universiteit & South Africa: 125 years of sentiments and good faith – Gerrit Schutte
* The Vrije Universiteit and South Africa since 1972: Political and organisational developments – Harry Brinkman
* Can ‘new’ meet ‘old’? VU-South Africa, 1976-present: Development cooperation in Southern Africa – Kees van Dongen & Leo de Feiter

Part II: A ‘new’ science for a ‘new’ South Africa: four current academic projects
* A ‘new’ history for a ‘new’ South Africa – Gerrit Schutte
* ANNA and a ‘new’ lexicography for South Africa – Willy Martin
* A ‘new’ literature – Ena Jansen
* A new size of theology for a new South Africa – Bram van de Beek

Part III: A ‘new’ science for a ‘new’ South Africa: Reflections
* South Africa-VU: The meaning of traditions for future VU-policy in South Africa? – Carools Reineke
* Some trends in South African academic history: Changing contexts and challenges – Albert Grundlingh
* Political studies in South Africa. A personal perspective – Tom Lodge
* Stimulating research futures – Tessa Marcus
* International R&D cooperation with South Africa – Selected policy perspectives – Hendrik C. Marais’
* ‘New’ scientific practice in South Africa with special reference to land reform – Flip Smit
* The changing Higher Education landscape in South Africa – Daniel Ncayiyana
* Good neighbours and far friends; The Netherlands, Europe and South Africa – Peter Nijkamp

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The History Of The Relationship Between The Vrije Universiteit And South Africa: Introduction

Soon complete online. SAVUSA POEM Proceedings. Rozenberg Publishers 2005 – ISBN 90 5170 587 5

Introduction
In 2005 the Vrije Universiteit Amsterdam (VU) celebrates its 125th anniversary. It is a celebration in style: a yearlong programme which contains both scholarly elements – every faculty for instance has been asked to organise an international conference in a particular month of the lustrum year around a specific and fitting theme – and festive elements, like for instance an alumni-day ending with a concert of the world famous Portuguese singer Christina Branco. The celebrations are accompanied by the publication of a number of commissioned books about various historical aspects of 125 years of Vrije Universiteit Amsterdam. One of them is a study of the relations between the Vrije Universiteit Amsterdam and South Africa. This relationship dates back to the very beginning of the VU in 1880 – the year in which the First Anglo-Boer War started! The University History Committee asked historian Prof. G.J. Schutte to write this book, entitled De VU en Zuid-Afrika, 1880-2005.[i] The book has been published in December 2005.

In the book Prof. Schutte tells in detail the history of the relationship between the VU and South Africa. This relationship started 125 years ago, in 1880, as a result of the rediscovery by the Dutch of their Afrikaner broedervolk, and a kindred feeling of stamverwantschap (kinship) with the young nation of the Dutch Afrikaners, that was cherished for many decades. The Dutch ardently supported the Boer Republic’s struggle against British imperialism during the Anglo-Boer War of 1899-1902, and also the resulting movement for cultural, social and political emancipation of the Afrikaner people. For the VU academics, this affinity contained an extra value, that of sharing a common religion with the Afrikaners, a common Calvinist tradition and conviction. From 1900 onwards, the VU played an important role as alma mater for generations of Afrikaners, especially for theologians of the Nederduitse Gereformeerde Kerk and the Gereformeerde Kerk. The academic knowledge that was acquired at the VU, was used to develop the South African universities (Stellenbosch and Potchefstroom, and many more) and Afrikaner society and culture.

In about 1960, a new period in VU history was set in motion. A gradual movement away from Kuyperian tradition and the closed group of ‘Calvinists’ could be observed. Critical remarks were made with regard to Kuyper’s Encyclopedia, his philosophy of science, his political and social principles and practice (‘pillarisation’). A new stance was taken on the role of the Christian in society, also in matters of colonialism, racism and the relationship between the First and the Third World. The general western urge for democratisation in those years triggered a change in the ideas on academic education, research and academic policy. The VU, though known for its classical and sometimes patriarchical education system, had since its founding been conscious of its being indebted to the emancipation of the kleine luyden (‘common people’) and considered social awareness as a principle. Read more

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The Vrije Universiteit And South Africa ~ 125 Years Of Sentiments And Good Faith

This academic year (2005), the Vrije Universiteit enjoys its 125th anniversary.[i] In 1879, a handful of orthodox reformed Dutch gentlemen founded an Association for the advancement of Christian Higher Education, and on 20 October 1880, Abraham Kuyper inaugurated the Vrije Universiteit, Academia libera reformata, by delivering his famous lecture on Sphere Sovereignty, Soevereiniteit in eigen kring.

Kuyper was never a very modest man, and he certainly was not inclined to be modest at that moment. The credits of the university he opened, were three faculties, five professors and five students. As an accomplished rhetorician he described it as onze kleine School, met den Universiteitsnaam zelve tot blozens toe verlegen (our small school, blushing to be called a university). This was not meant as an apology, but rather to make a Hegelian turn: the real credits of the VU were writ­ten in the Synod of Dordt, its claim to nobi­lity was the cou­rage and moral dedi­cation of its sup­por­ters, and its worldwide value and impor­tance (Kuyper 1880). In the Kuype­rian world pano­ra­ma, his Uni­ver­sity would become the intel­lec­tual centre of the inter­nati­onal Calvinist world – the acade­mic power-house for all the re­for­med chur­ches, nati­ons and societies in Euro­pe, Ame­rica, and the Dutch colo­nies in the East. And for South Africa, of cour­se.

October 1880: this is also the month in which Piet Cronjé, on be­half of 127 Transvaler burghers, de­cla­red to the Landdrost of Pot­chefstroom that they would no longer pay any taxes to the Bri­tish go­vern­ment, as that government had ille­gally an­nexed and stolen their country (Van Oordt 1898). His language was quite akin to what Abraham Kuyper had written as a commentary on Shep­sto­ne’s an­nexation of the Transvaal in 1877, when he stated in his daily De Stan­daard: rob­bery is a sin to the eyes of the Lord, even by a crow­ned robber.

As a journalist and politician, Kuyper followed the South African developments on a daily basis. He was well-informed about the South African situation. He had met personally with the rising star of the Afrikaner Movement, editor of Die Patriot, chairman of the Genootskap van Regte Afri­ka­ners and founder of the Afri­kaner Bond, the Revd. S.J. du Toit. And he was regu­lar­ly in­formed by the Revd. Frans Lion Cachet, back in the Nether­lands after a stay in South Africa for more than thir­ty ye­ars. Kuy­per welcomed Paardekraal and the declaration of in­de­pen­dence of the Trans­vaal Volk. He was very ac­tive in the Am­ster­dam Trans­vaal Committee and, in May 1881, became one of the foun­ders of a coun­trywide, lasting pro-Boer organi­sation, the Neder­lands-Zuid-Afrikaanse Vereni­ging (NZAV). The mem­bers of the NZAV consis­ted mainly of liberals and con­serva­ti­ves and some radi­cals, such as so­ci­al-democrats and antirevo­lutio­naries. In close coop­era­tion with S.J. du Toit, now Superintendent of Edu­cation in the Trans­vaal, Kuyper tried to dominate the coop­era­tion with the Trans­vaal (material aid, advice on the deve­lopment of the new Afrikaner Republic, emi­gra­ti­on), to pro­tect the good or­tho­doxy of the Trans­vaal­ers ­against the ungod­ly Dutch liber­als – as had happened in the 1870s, when Pre­si­dent Burgers – a de­frocked liberal DRC (NGK) dominee! – with the help of his libe­ral Dutch friends had tried to moder­nise the edu­ca­tion and had ­made a mess of the Trans­vaal, only to pre­pare it for an­nexation by Shep­stone! Read more

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