Category Archives: Gandhi

Here’s What Happened When I Asked Rand Paul an Inconvenient Question

Mother Jones

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I haven’t been surprised by Sen. Rand Paul’s presidential campaign launch, with the GOP senator from Kentucky winning more attention for his testy interactions with reporters than for his libertarian theology. These past few days, Paul had a tough time when journalists posed him the most predictable of questions: Can you explain your position on abortions? Why did you flip from opposing all US foreign aid to Israel and other nations to supporting such assistance? Do white Republican voters support criminal justice reform? He talked over one interviewer—and then accused her of talking over him—and he walked out of another interview.

This all reminded me of the time I tried to engage Paul about an important matter: what his father Ron Paul knew about a newsletter published under his name that included racist, anti-Semitic, and homophobic commentary. It was 2012, and Ron Paul was campaigning for president in the GOP primary in New Hampshire. Rand Paul, already a senator, was helping his old man and spinning for him after the debates. But Rand Paul had no spin for my questions about this newsletter. Nor did he have any answers. When I asked about the publication, he turned his back to me and refused to answer. It was a curious response. I’ve had politicians walk away without replying to a query. But I’ve never seen one pivot away and pretend I was invisible. It seemed a bit immature: I can’t seeeee you.

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Here’s What Happened When I Asked Rand Paul an Inconvenient Question

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How A Leaderless Climate Change Movement Can Survive

Mother Jones

This story first appeared on the TomDispatch website.

The history we grow up with shapes our sense of reality—it’s hard to shake. If you were young during the fight against Nazism, war seems a different, more virtuous animal than if you came of age during Vietnam. I was born in 1960, and so the first great political character of my life was Martin Luther King, Jr. I had a shadowy, child’s sense of him when he was still alive, and then a mythic one as his legend grew; after all, he had a national holiday. As a result, I think, I imagined that he set the template for how great movements worked. They had a leader, capital L.

As time went on, I learned enough about the civil rights movement to know it was much more than Dr. King. There were other great figures, from Ella Baker and Medgar Evers to Bob Moses, Fannie Lou Hamer, and Malcolm X, and there were tens of thousands more whom history doesn’t remember but who deserve great credit. And yet one’s early sense is hard to dislodge: the civil rights movement had his face on it; Gandhi carried the fight against empire; Susan B. Anthony, the battle for suffrage.

Which is why it’s a little disconcerting to look around and realize that most of the movements of the moment—even highly successful ones like the fight for gay marriage or immigrant’s rights—don’t really have easily discernible leaders. I know that there are highly capable people who have worked overtime for decades to make these movements succeed, and that they are well known to those within the struggle, but there aren’t particular people that the public at large identifies as the face of the fight. The world has changed in this way, and for the better.

It’s true, too, in the battle where I’ve spent most of my life: the fight to slow climate change and hence give the planet some margin for survival. We actually had a charismatic leader in Al Gore, but he was almost the exception that proved the rule. For one thing, a politician makes a problematic leader for a grassroots movement because boldness is hard when you still envision higher office; for another, even as he won the Nobel Prize for his remarkable work in spreading climate science, the other side used every trick and every dollar at their disposal to bring him down. He remains a vital figure in the rest of the world (partly because there he is perceived less as a politician than as a prophet), but at home his power to shape the fight has been diminished.

That doesn’t mean, however, that the movement is diminished. In fact, it’s never been stronger. In the last few years, it has blocked the construction of dozens of coal-fired power plants, fought the oil industry to a draw on the Keystone pipeline, convinced a wide swath of American institutions to divest themselves of their fossil fuel stocks, and challenged practices like mountaintop-removal coal mining and fracking for natural gas. It may not be winning the way gay marriage has won, but the movement itself continues to grow quickly, and it’s starting to claim some victories.

That’s not despite its lack of clearly identifiable leaders, I think. It’s because of it.

A Movement for a New Planet

We live in a different world from that of the civil rights movement. Save perhaps for the spectacle of presidential elections, there’s no way for individual human beings to draw the same kind of focused and sustained attention they did back then. At the moment, you could make the three evening newscasts and the cover of Time (not Newsweek, alas) and still not connect with most people. Our focus is fragmented and segmented, which may be a boon or a problem, but mostly it’s just a fact. Our attention is dispersed.

When we started 350.org five years ago, we dimly recognized this new planetary architecture. Instead of trying to draw everyone to a central place—the Mall in Washington, D.C.—for a protest, we staged 24 hours of rallies around the planet: 5,200 demonstrations in 181 countries, what CNN called “the most widespread of day of political action in the planet’s history.” And we’ve gone on to do more of the same—about 20,000 demonstrations in every country but North Korea.

Part of me, though, continued to imagine that a real movement looked like the ones I’d grown up watching—or maybe some part of me wanted the glory of being a leader. In any event, I’ve spent the last few years in constant motion around the country and the Earth. I’d come to think of myself as a “leader,” and indeed my forthcoming book, Oil and Honey: The Education of an Unlikely Activist, reflects on that growing sense of identity.

However, in recent months—and it’s the curse of an author that sometimes you change your mind after your book is in type—I’ve come to like the idea of capital L leaders less and less. It seems to me to miss the particular promise of this moment: that we could conceive of, and pursue, movements in new ways.

For environmentalists, we have a useful analogy close at hand. We’re struggling to replace a brittle, top-heavy energy system, where a few huge power plants provide our electricity, with a dispersed and lightweight grid, where 10 million solar arrays on 10 million rooftops are linked together. The engineers call this “distributed generation,” and it comes with a myriad of benefits. It’s not as prone to catastrophic failure, for one. And it can make use of dispersed energy, instead of relying on a few pools of concentrated fuel. The same principle, it seems to me, applies to movements.

In the last few weeks, for instance, 350.org helped support a nationwide series of rallies called Summerheat. We didn’t organize them ourselves. We knew great environmental justice groups all over the country, and we knew we could highlight their work, while making links between, say, standing up to a toxic Chevron refinery in Richmond, California, and standing up to the challenge of climate change.

From the shores of Lake Huron and Lake Michigan, where a tar-sands pipeline is proposed, to the Columbia River at Vancouver, Washington, where a big oil port is planned, from Utah’s Colorado Plateau, where the first US tar-sands mine has been proposed, to the coal-fired power plant at Brayton Point on the Massachusetts coast and the fracking wells of rural Ohio—Summerheat demonstrated the local depth and global reach of this emerging fossil fuel resistance. I’ve had the pleasure of going to talk at all these places and more besides, but I wasn’t crucial to any of them. I was, at best, a pollinator, not a queen bee.

Or consider a slightly older fight. In 2012, the Boston Globe magazine put a picture of me on its cover under the headline: “The Man Who Crushed the Keystone Pipeline.” I’ve got an all-too-healthy ego, but even I knew that it was over the top. I’d played a role in the fight, writing the letter that asked people to come to Washington to resist the pipeline, but it was effective because I’d gotten a dozen friends to sign it with me. And I’d been one of 1,253 people who went to jail in what was the largest civil disobedience action in this country in years. It was their combined witness that got the ball rolling. And once it was rolling, the Keystone campaign became the exact model for the sort of loosely-linked well-distributed power system I’ve been describing.

The big environmental groups played key roles, supplying lots of data and information, while keeping track of straying members of Congress. Among them were the National Resources Defense Council, Friends of the Earth, the League of Conservation Voters, and the National Wildlife Federation, none spending time looking for credit, all pitching in. The Sierra Club played a crucial role in pulling together the biggest climate rally yet, last February’s convergence on the Mall in Washington.

Organizations and individuals on the ground were no less crucial: the indigenous groups in Alberta and elsewhere that started the fight against the pipeline which was to bring Canadian tar sands to the US Gulf Coast graciously welcomed the rest of us, without complaining about how late we were. Then there were the ranchers and farmers of Nebraska, who roused a whole stadium of football fans at a Cornhuskers game to boo a pipeline commercial; the scientists who wrote letters, the religious leaders who conducted prayer vigils. And don’t forget the bloggers who helped make sense of it all for us. One upstart website even won a Pulitzer Prize for its coverage of the struggle.

Non-experts quickly educated themselves on the subject, becoming specialists in the corruption of the State Department process that was to okay the building of that pipeline or in the chemical composition of the bitumen that would flow through it. CREDO (half an activist organization, half a cell phone company), as well as Rainforest Action Network and The Other 98%, signed up 75,000 people pledged to civil disobedience if the pipeline were to get presidential approval.

And then there was the Hip Hop Caucus, whose head Lennox Yearwood has roused one big crowd after another, and the labor unions—nurses and transit workers, for instance—who have had the courage to stand up to the pipeline workers’ union which would benefit from the small number of jobs to be created if Keystone were built. Then there are groups of Kids Against KXL, and even a recent grandparents’ march from Camp David to the White House. Some of the most effective resistance has come from groups like Rising Tide and the Tarsands Blockade in Texas, which have organized epic tree-sitting protests to slow construction of the southern portion of the pipeline.

The Indigenous Environmental Network has been every bit as effective in demonstrating to banks the folly of investing in Albertan tar sands production. First Nations people and British Columbians have even blocked a proposed pipeline that would take those same tar sands to the Pacific Ocean for shipping to Asia, just as inspired activists have kept the particularly carbon-dirty oil out of the European Union.

We don’t know if we’ll win the northern half of the Keystone fight or not, although President Obama’s recent pledge to decide whether it should be built—his is the ultimate decision—based on how much carbon dioxide it could put into the atmosphere means that he has no good-faith way of approving it. However, it’s already clear that this kind of full-spectrum resistance has the ability to take on the huge bundles of cash that are the energy industry’s sole argument.

What the Elders Said

This sprawling campaign exemplifies the only kind of movement that will ever be able to stand up to the power of the energy giants, the richest industry the planet has ever known. In fact, any movement that hopes to head off the worst future depredations of climate change will have to get much, much larger, incorporating among other obvious allies those in the human rights and social justice arenas.

The cause couldn’t be more compelling. There’s never been a clearer threat to survival, or to justice, than the rapid rise in the planet’s temperature caused by and for the profit of a microscopic percentage of its citizens. Conversely, there can be no real answer to our climate woes that doesn’t address the insane inequalities and concentrations of power that are helping to drive us toward this disaster.

That’s why it’s such good news when people like Naomi Klein and Desmond Tutu join the climate struggle. When they take part, it becomes ever clearer that what’s underway is not, in the end, an environmental battle at all, but an all-encompassing fight over power, hunger, and the future of humanity on this planet.

Expansion by geography is similarly a must for this movement. Recently, in Istanbul, 350.org and its allies trained 500 young people from 135 countries as climate-change organizers, and each of them is now organizing conferences and campaigns in their home countries.

This sort of planet-wide expansion suggests that the value of particular national leaders is going to be limited at best. That doesn’t mean, of course, that some people won’t have more purchase than others in such a movement. Sometimes such standing comes from living in the communities most immediately and directly affected by climate change or fossil fuel depredation. When, for instance, the big climate rally finally did happen on the Mall this winter, the 50,000 in attendance may have been most affected by the words of Crystal Lameman, a young member of the Beaver Lake Cree Nation whose traditional territory has been poisoned by tar sands mining.

Sometimes it comes from charisma: Van Jones may be the most articulate and engaging environmental advocate ever. Sometimes it comes from getting things right for a long time: Jim Hansen, the greatest climate scientist, gets respect even from those who disagree with him about, say, nuclear power. Sometimes it comes from organizing ability: Jane Kleeb who did such work in the hard soil of Nebraska, or Clayton Thomas-Muller who has indefatigably (though no one is beyond fatigue) organized native North America. Sometimes it comes from sacrifice: Tim DeChristopher went to jail for two years for civil disobedience, and so most of us are going to listen to what he might have to say.

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How A Leaderless Climate Change Movement Can Survive

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Artists Support Gandhi Ashrams in India: Buy Art to support their efforts

5yearplan.org has again created an opportunity for best planet practices by creating jhola bags.  With the help of artists from around the world, Aaron Sinift has provided work for the Gandhi ashrams in India.  Now you can own a piece of art by Yoko Ono, Francesco Clemente, Chris Martin, and many others and by purchasing a jhola, you can support the work of the Gandhi ashrams.  Get your jhola here!

Aaron Sinift

BU TANAt seven, Aaron Sinift (’02) told his mother, “Someday, I’m going to change my name to Harry Whitecloud and travel to India.” When he finally made the trip at the age of 24, he felt as though “I was returning to an essential facet of my heart.” He loved India’s color, vibrancy, and culture, so different from his native Iowa. He was distressed by the country’s extreme poverty and drawn to the work of the ashrams, service institutions promoted by Mahatma Gandhi to help India’s rural poor maintain self-sufficiency by spinning and weaving khadi cloth. “The khadi is so beautiful and so fragrant, and rough in certain ways,” Sinift says. “Gandhi wore it, and it has a lot of soul.”

Sinift bought a traditional jhola [jho-la] shoulder bag made from khadi cloth and printed with an image of Gandhi. “I was attracted by the tender awkwardness of the artworks created by anonymous ashram artists for common people. These are authentic Pop Art creations from the very roots of the land.” As a CFA graduate student, he hung the jhola on the wall of his studio and found that his bold, colorful paintings began to take on some of the jhola’s themes. His advisor, Professor of Art John Walker, noticed the change. “That bag is not an artifact,” Walker said. “It’s a living work of art.” This casual line stuck with Sinift, and it would direct the course of his career.

After graduating from CFA, Sinift took a job as the preparator at a New York gallery, Feature Inc., and painted in his Brooklyn studio with the hope of being discovered. “I was seeking the approval of people who didn’t know I existed, and I decided to reinvent myself into the person I wanted to become. I wanted to be an artist who serves those in need and to create a community in which people feel connected to one another.”

Sinift invited the ashrams to create a book made entirely from khadi cloth featuring screen- and block-printed artworks by 24 artists from 8 countries. He commissioned well-known artists like Francesco Clemente, Yoko Ono, and Chris Martin, as well as emerging artists such as Tamara Gonzales, Tim Wehrle, and Pushpa Kumari to contribute one page each. He called this project the “Five-Year Plan” and aimed to print 180 copies, which would be packaged in handmade jhola bags.

In accordance with Gandhi’s philosophy, the Five-Year Plan would need to be entirely nonprofit and autonomous, so instead of seeking institutional backing to assist with the printing cost, Sinift raised more than half of the funds by preselling the book online. “Citizen artists need to find ways to fund their work with modest means,” he says. “When we do so, we realize that we’re not helpless. We realize how much power we have.” Sinift pledged the first $25,000 revenue to Doctors Without Borders and the remaining proceeds to the next Five-Year Plan project. But first, he needed the cloth.

“Citizen artists need to find ways to fund their work with modest means. When we do so, we realize that we’re not helpless. We realize how much power we have.”

Sinift traveled to the outskirts of New Delhi to to find an ashram that would collaborate on the Five-Year Plan. During a visit to an ashram in Meerut, Sinift met with the director, “a stony guy who was used to people coming to buy their cloth because it’s cheap. When I showed him the drawing that I made for the cover of the book, his eyes began to water. He saw that I respected his labor and was not there to take advantage of it. That was the moment I knew I was on the right track.”

Sinift commissioned 1.4 kilometers, almost a mile, of khadi from the Manav Seva Sannidhi Ashram in Modinagar, which employs 700 spinners, the majority of whom are women over the age of 55. The ashram also employs 45 weavers (mostly men over the age of 45), and 35 helpers. Most of these workers are Dalit Muslim or low-caste Hindu, and are the sole providers for their families. Spinning and weaving the khadi for the Five-Year Plan created more than 2,400 days of work for the ashram and kept 100 families employed for a month.

The artists, too, benefited from the Five-Year Plan. “Most of the artists are very poor,” Sinift says. Each artist received a copy signed by all of the contributors, and “they can sell their copies of the book and use the proceeds however they wish.” Indian painter Pushpa Kumari, whose intricate work is inspired by stories from the Hindu epics, is using the proceeds from the sale of her book to help build her house. True to Gandhi’s ideals, Sinift has not profited from the Five-Year Plan; to support his life and his art, he works part time at the Smithsonian’s Hirshhorn Museum and Sculpture Garden in Washington, D.C., and the Katzen Arts Center at American University, which he finds as fulfilling as his work with the ashrams.

And Sinift is just getting started. He plans eventually to take the project a step further by beginning a book from seeds, commissioning organic farmers in India to grow one ton of cotton that will be spun into the thread used to weave the khadi. He will invite the farmers, spinners, and weavers to contribute original artworks, completing a “sustainable cycle of collaboration.”

“The ashram workers provide incredible value to the world by supporting Gandhian ethics and helping people to maintain self-sufficiency,” Sinift says. “The people in Doctors without Borders dedicate their lives to saving people in crisis. The Five-Year Plan gives artists a chance to make a tangible contribution to the common good, simply by doing what they already do naturally. If people just give what they do naturally, everyone can live together with dignity.”

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