Showing posts with label Leftists. Show all posts
Showing posts with label Leftists. Show all posts

Thursday, December 18, 2014

Jane Fonda unavailable for comment

December 18, 2014 Bill Ayers , Chuck Biscuits 0 Comments
Bill Ayers Appears On Iranian TV, Says U.S. A Terror Nation, Greatest Threat To World Peace

Chuck Biscuits, Dec. 17, 2014, Pat Dollard

“US imperialism is in decisive decline today as an economic and political power even as it is expanding as a ferocious and aggressive military power. This combination—decline and ascent—makes this a particularly unstable, dangerous, and urgent moment on the clock of the universe,” he argued.

Read more: www.patdollard.com


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Sunday, September 28, 2014

Aging lefty blasts biz run by raging lefties

Aging lefty blasts biz run by raging lefties

September 28, 2014 Abid Rahman , Hollywood 0 Comments
John Cusack Blasts Hollywood Studio System, Ageism 



 By Abid Rahman, Sept. 26, 2014, Hollywoodreporter.com

“It’s a whorehouse, and people go mad,” said John Cusack in describing present-day Hollywood in an interview with The Guardian published on Friday.

Promoting his latest film, David Cronenberg's Maps to The Stars, Cusack didn't hold back, criticizing ageism in Hollywood, as well as misogyny and what he sees as an increasingly broken studio system.

Maps, which screened in Cannes this year, is a satire of Hollywood with Cusack starring as a wealthy self-help guru and an ensemble cast that includes Robert Pattinson, Julianne Moore and Mia Wasikowska.

“L.A. seems to be a place where a guy can say he’s a ‘life-coach-channeller-masseur’,” Cusack told The Guardian. “It just seems to be ripe with all these frontier crazies. People are looking to turn their pain into beautiful art, but they also want to be famous. And there’s so much money — so of course all the predators come in.”

In the wide-ranging interview, Cusack also railed against the issue of age in Hollywood, which is laid bare in Maps. “I got another 15, 20 years before they say I’m old. For women it’s brutal. Bruce’s thing about if you’re 26, you’re menopausal? It’s only absurd because it’s a little bit further than the truth,” said Cusack.

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Monday, July 21, 2014

A lefty sees the light!!!!

July 21, 2014 Americanthinker.com , Danusha V. Goska 0 Comments
Weekend Must-Read: Ten Reasons Why I Am No Longer a Leftist

By Danusha V. Goska, Jul. 21, 2014, Americanthinker.com

How far left was I? So far left my beloved uncle was a card-carrying member of the Communist Party in a Communist country. When I returned to his Slovak village to buy him a mass card, the priest refused to sell me one. So far left that a self-identified terrorist proposed marriage to me. So far left I was a two-time Peace Corps volunteer and I have a degree from UC Berkeley. So far left that my Teamster mother used to tell anyone who would listen that she voted for Gus Hall, Communist Party chairman, for president. I wore a button saying "Eat the Rich." To me it wasn't a metaphor.

I voted Republican in the last presidential election.

Below are the top ten reasons I am no longer a leftist. This is not a rigorous comparison of theories. This list is idiosyncratic, impressionistic, and intuitive. It's an accounting of the milestones on my herky-jerky journey.

10) Huffiness.

In the late 1990s I was reading Anatomy of the Spirit, a then recent bestseller by Caroline Myss.

Myss described having lunch with a woman named Mary. A man approached Mary and asked her if she were free to do a favor for him on June 8th. No, Mary replied, I absolutely cannot do anything on June 8th because June 8th is my incest survivors' meeting and we never let each other down! They have suffered so much already! I would never betray incest survivors!

Myss was flabbergasted. Mary could have simply said "Yes" or "No."

Reading this anecdote, I felt that I was confronting the signature essence of my social life among leftists. We rushed to cast everyone in one of three roles: victim, victimizer, or champion of the oppressed. We lived our lives in a constant state of outraged indignation. I did not want to live that way anymore. I wanted to cultivate a disposition of gratitude. I wanted to see others, not as victims or victimizers, but as potential friends, as loved creations of God. I wanted to understand the point of view of people with whom I disagreed without immediately demonizing them as enemy oppressors.

I recently attended a training session for professors on a college campus. The presenter was a new hire in a tenure-track position. He opened his talk by telling us that he had received an invitation to share a festive meal with the president of the university. I found this to be an enviable occurrence and I did not understand why he appeared dramatically aggrieved. The invitation had been addressed to "Mr. and Mrs. X." Professor X was a bachelor. He felt slighted. Perhaps the person who had addressed his envelope had disrespected him because he is a member of a minority group.

Rolling his eyes, Prof. X went on to say that he was wary of accepting a position on this lowly commuter campus, with its working-class student body. The disconnect between leftists' announced value of championing the poor and the leftist practice of expressing snobbery for them stung me. Already vulnerable students would be taught by a professor who regarded association with them as a burden, a failure, and a stigma.

Barack Obama is president. Kim and Kanye and Brad and Angelina are members of multiracial households. One might think that professors finally have cause to teach their students to be proud of America for overcoming racism. Not so fast, Professor X warned. His talk was on microaggression, defined as slights that prove that America is still racist, sexist, homophobic, and ableist, that is, discriminatory against handicapped people.

Professor X projected a series of photographs onto a large screen. In one, commuters in business suits, carrying briefcases, mounted a flight of stairs. This photo was an act of microaggression. After all, Professor X reminded us, handicapped people can't climb stairs.

I appreciate Professor X's desire to champion the downtrodden, but identifying a photograph of commuters on stairs as an act of microaggression and evidence that America is still an oppressive hegemon struck me as someone going out of his way to live his life in a state of high dudgeon. On the other hand, Prof. X could have chosen to speak of his own working-class students with more respect.

Yes, there is a time and a place when it is absolutely necessary for a person to cultivate awareness of his own pain, or of others' pain. Doctors instruct patients to do this -- "Locate the pain exactly; calculate where the pain falls on a scale of one to ten; assess whether the pain is sharp, dull, fleeting, or constant." But doctors do this for a reason. They want the patient to heal, and to move beyond the pain. In the left, I found a desire to be in pain constantly, so as always to have something to protest, from one's history of incest to the inability of handicapped people to mount flights of stairs.

Read all ten reasons: www.americanthinker.com

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Sunday, May 25, 2014

Victims of the Left: Black Americans --Powerful, important

May 25, 2014 Black Americans , John Perazzo 0 Comments
Photo Credit:  James Karales
By John Perazzo, Jun. 2006, Discover The Networks

 Victims of the Left: Black Americans

 This essay examines specifically how the left, in its self-identified quest to elevate African Americans by means of myriad social justice campaigns, has in fact done incalculable harm to the black community in the United States.

 Table of Contents (Click on the numbered topics to jump to the desired category):

 1) How the Left Created Black Victimology and Black Rejection of American Values

 2) Affirmative Action: How the Left Has Harmed Blacks through the Bigotry of Low Expectations

 3) How the Left Consigns Blacks to Substandard Education

 4) How the War on Poverty Devastated the Black Community

 5) How the Failed Crusade of “Sex Education” Harmed the Black Community

 6) The Crime Wave that Has Decimated Black America

 7) How Blacks Have Been Victimized by Leftist Policies Concerning AIDS

 8) How the Left Demands Black Conformity of Thought

 9) Notes
1) How the Left Created Black Victimology and Black Rejection of American Values ( Return to top):

 At the dawn of the civil rights era of the 1950s and 60s, Americans came face to face with the defining social and political issue of their time: the need to address their country’s lingering racial injustices. Those inequities were particularly abhorrent in the South, where, following the long epoch of slavery, Jim Crow laws mandating segregation treated blacks as less than fully human from the 1890s through the early 1960s. Conditions for blacks in the North, though not nearly ideal, were considerably better. While northern blacks also encountered plenty of prejudice and discrimination, they at least had an elementary sense of personal security and were treated with far more respect than their southern counterparts.[1]

 Around the middle of the twentieth century, there were hints that racial justice would become the trend of America’s future from border to border. Membership in the NAACP increased tenfold during World War II,[2]reflecting a growing awareness—among both blacks and whites—of the urgent need for reform. Two years after the war’s end, Jackie Robinson broke major league baseball’s color bar. A year later, President Harry Truman announced that segregation would be eliminated from the nation’s armed forces. Truman also appointed blacks to numerous government posts in his administration. Many whites, particularly in the South, were reluctant to accept black Americans’ ever-growing inclusion in once exclusively-white realms. Nevertheless, white racial attitudes were gradually but indisputably evolving in every region of the country. Consider the following:
In 1942, opinion polls found that the proportion of whites favoring school integration was just 30 percent, and a paltry 2 percent in the South. By 1956, these figures had grown to 49 percent and 15 percent, and by 1963 they stood at 62 percent and 31 percent.[3]
In 1942, about 44 percent of all whites, and only 4 percent ofsouthern whites, favored the racial integration of passengers on streetcars and buses. By 1956, these numbers had swelled to 60 percent and 27 percent, and in 1963 they reached 79 percent and 52 percent.[4]
In 1942, scarcely 35 percent of whites nationwide, and 12 percent of whites in the South, were comfortable having a black person of the same income and education move onto their block. By 1956, the corresponding figures had grown to 51 percent and 38 percent, and in 1963 they stood at 64 percent and 51 percent.[5]
Between 1942 and 1956, the proportion of all whites who viewed blacks as their intellectual equals rose from 41 percent to 77 percent; in the South the shift was from about 21 percent to 59 percent.[6]
Between 1944 and 1963, the overall proportion of whites who felt that blacks “should have as good a chance as white people to get any kind of job” doubled, from 42 percent to 83 percent.[7]

 Clearly, from the World War II era through the early 1960s white Americans’ racial attitudes grew decidedly more enlightened. This was reflected not only in polls, but also in the fact that Lyndon Johnson, when contemplating a possible run for the presidency in 1960, publicly pushed for the passage of new civil rights legislation—well aware that no longer could a candidate perceived to have segregationist ideals win a national election in the United States.[8] In short, the steady and inexorable transformation of white attitudes toward blacks had set the stage for the golden years of a civil rights movement that would make powerful appeals to America’s conscience. In December 1956, after a court order officially desegregating Montgomery, Alabama’s buses took effect in response to the boycotts inspired by the famous Rosa Parks incident, Martin Luther King, Jr. declared: “There is a new Negro in the South, with a new sense of dignity and destiny.”[9]

 In 1956, in large part because of King’s charismatic presence and gifted oratory, media coverage of racial issues grew to unprecedented levels. Time,Life, and Newsweek tripled their coverage of civil rights topics that year.[10]Civil rights reform was on America’s mind, as evidenced by a massive wave of demonstrations in the late 1950s and early 1960s. These rallies were led by such organizations as the NAACP, the Congress of Racial Equality (CORE), and the newly formed Southern Christian Leadership Conference (SCLC).[11]Boycotts, sit-ins, voter-registration drives, and protest marches spread like wildfire across the American South. In 1960 alone, some 70,000 students staged sit-ins in about 100 southern cities, occupying seats in such traditionally segregated facilities as lunch counters, restaurants, and libraries. And the media took notice. Whereas during 1959 The New York Times had given coverage to just 10 civil rights demonstrations in the entire country, in 1960 that figure grew to 414.[12]

 Over a ten-week span in mid-1963, some 758 civil rights demonstrations took place in 186 American cities, with many white participants. The summer of 1963 alone saw 50 southern cities agree to desegregate their public facilities.[13] Without a doubt, the psychological transformation that civil rights leaders had hoped for was well underway.

 Because he recognized the unmistakably evolving racial attitudes of white Americans, Dr. King based his appeals for racial justice on the increasingly self-evident premise that it was morally imperative. Committed to helping perpetuate the remarkable social and economic gains that blacks had made during the 1940s and 1950s, King foresaw an America where one day racial unity would render segregation nothing more than a distant, unhappy memory. And indeed the continuing evolution of white attitudes during subsequent decades has demonstrated beyond any doubt that King’s confidence in that vision was well founded. Virtually all contemporary polls of white Americans show that well over 90 percent now favor integrated schools and public accommodations; that almost all oppose employment discrimination against members of any race or ethnicity;[14] that nearly 90 percent approve of interracial marriage;[15] and that more than 90 percent would be willing to vote for a black presidential candidate.[16]

 But even as such major attitudinal changes were occurring, key positions in the civil rights movement’s leadership were being claimed by a cadre of anti-American leftists who uniformly characterized the United States as a veritable snake pit of racist vipers. In the names of “social justice” and “liberalism,” they pledged to defend blacks from whites, whom they depicted uniformly as reactionaries intent on restoring Jim Crow. White America, they explained, was racist to its rotten, capitalist core, and the only solution would be to revolt against its traditions, its values, and its institutions. Their assertion that American society was irredeemable, and that nothing short of a revolutionary transformation could rectify the nation’s moral inadequacies, became the dominant vision of the new civil rights movement. Among the notable figures in this development were Stokely Carmichael, H. Rap Brown, and their Student Nonviolent Coordinating Committee; Huey Newton, Bobby Seale, and theirBlack Panther Party; and Malcolm X and his Nation of Islam. They preached Black Power, racial hatred, and violent revolution against a satanic white America.

 In a related development, the 1960s saw the emergence of a hateful, anti-white creed known as black liberation theology, whose foremost promoter was the Rev. James Cone. Cone’s views served to lend the Black Power Movement’s radicalism the implied legitimacy of a spiritual and theological framework. Claiming that “black values” were superior to American values, Cone’s writings posited a black Jesus who would lead his African American disciples in rebellion against an oppressive United States. “This country was founded for whites, and everything that has happened in it has emerged from the white perspective,” Cone wrote. “What we need is the destruction of whiteness, which is the source of human misery in the world.”[17]

 Cone characterized white society as the antichrist, and the white church as an institution that was racist in toto. Thus he posited “a desperate need for a black theology, a theology whose sole purpose is to apply the freeing power of the gospel to black people under white oppression.”[18] In his landmark bookBlack Theology and Black Power, Cone wrote: “All white men are responsible for white oppression.... Theologically, Malcolm X was not far wrong when he called the white man ‘the devil.’”[19] In that same volume, Cone penned these sentiments about universal black goodness and white evil: “Whiteness, as revealed in the history of America, is the expression of what is wrong with man. It is a symbol of man’s depravity. God cannot be white even though white churches have portrayed him as white…. The coming of Christ means … destroying the white devil in us.”[20]

 In his book A Black Theology of Liberation, Cone advanced the notion of a deity that sided with blacks, and against whites: “Black theology refuses to accept a God who is not identified totally with the goals of the Black community. If God is not for us and against White people, then he is a murderer, and we had better kill him. The task of Black theology is to kill Gods who do not belong to the Black community ... Black theology will accept only the love of God which participates in the destruction of the white enemy.”[21]

 During the same period, there emerged in America a New Left movement that despised the country and everything for which it stood. As a logical outgrowth of this hatred, the New Left sought to create a new socialist order—for which a prerequisite would be to wipe clean the slate of the old order.

 Toward this end, the left initiated a campaign to invert the nation’s power hierarchy, i.e. to help blacks unseat whites as the “privileged” race of a new social order. The pursuit of this objective required the left to eschew Dr. King’s dream of a color-blind society, which it did. As Dinesh D’Souza observed in 1995, “It is no exaggeration to say that a rejection of [King’s’ vision] of a regime in which we are judged solely based on the content of our character is a virtual job qualification for leadership in the civil rights movement today.”[22]Boston University law professor Andrew Kull concurred that “the color-blind consensus, so long in forming, was abandoned with surprising rapidity.”[23]

 A few examples will serve to illustrate just how far from King’s ideals some of today’s leading activists and leftist scholars have strayed: …
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    Tuesday, May 20, 2014

    Democrats Cash In On Hollywood’s Revolving Door --Political lefties hired by left-wing industry

    May 20, 2014 Freebeacon.com , Hollywood 0 Comments
    By Washington Free Beacon Staff, May 19, 2014, Freebeacon.com

    High-powered political players on the left are finding a new home in Hollywood, according to the New York Times.

    The entertainment world, from Warner Brothers to the Academy, is bringing in the politically savvy to fill a variety of roles, and veterans of the Clinton and Obama administrations are taking advantage of it.

    Dee Dee Myers, a former Clinton administration spokeswoman, is headed for Warner Bros. Mark Fabiani, another political veteran, has agreed to advise the boycott-plagued Beverly Hills Hotel. And, as it turns out, yet another high-powered political player, Craig Schirmer, has been working behind the scenes at the Academy of Motion Picture Arts and Sciences. [...]

    Mr. Schirmer and his politically savvy fellows are the latest among a long line of East Coast power players who have found a new niche in the entertainment world.

    Read the full story:      www.freebeacon.com

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