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Saturday, April 4, 2015
Via Daily Dharma
Friday, April 3, 2015
Via Sri Prem Baba: Flor do Dia- Flor del Día- Flower of the day 03/04/2015
“O karma sempre nos pega de surpresa, pois não temos como saber quando a
colheita do que plantamos será realizada. Mas é possível, através do
autoconhecimento, tomar consciência do que você tem plantado, e isso é
feito através da consciência do que você tem colhido. Colhemos aquilo
que plantamos. Essa é uma lei mecânica deste plano. E é esse processo de
plantio e colheita que permite a expansão da consciência.”
“El karma siempre nos toma por sorpresa, porque no podemos saber cuándo se llevará a cabo la cosecha de lo que plantamos. Pero es posible, a través del autoconocimiento, tomar conciencia de lo que has plantado, y esto se hace a través de la conciencia de lo que has cosechando. Cosechamos aquello que plantamos. Esta es una ley mecánica de este plano. Y es este proceso de siembra y cosecha lo que permite la expansión de la conciencia.”
“El karma siempre nos toma por sorpresa, porque no podemos saber cuándo se llevará a cabo la cosecha de lo que plantamos. Pero es posible, a través del autoconocimiento, tomar conciencia de lo que has plantado, y esto se hace a través de la conciencia de lo que has cosechando. Cosechamos aquello que plantamos. Esta es una ley mecánica de este plano. Y es este proceso de siembra y cosecha lo que permite la expansión de la conciencia.”
"Karma always
catches us by surprise – we can’t predict when we will reap the harvest
of what we have planted. Through self-knowledge, sometimes the harvest
reveals to us what we have planted. We reap what we sow. This is a
mechanical law of this realm. This process of planting and harvesting is
what allows our consciousness to expand."
Via Sri Prem Baba: Flor do Dia- Flor del Día- Flower of the day 02/04/2015
“Gosto de olhar a vida, a jornada da alma, através da metáfora do
jogo. O jogo começa com o nascimento e termina com a iluminação, o
mahasamadhi. Nos movemos dentro de um tabuleiro com muitas casas, e cada
uma delas representa um aprendizado a ser absorvido. Ao absorver o
aprendizado, você tem acesso à próxima casa. Se tem dificuldade de
absorver um ensinamento, e dependendo das suas reações (pensamentos,
palavras e atitudes), às vezes você
precisa voltar e rever algumas lições. É de grande valia saber em que
casa você se encontra, ou seja, qual é o aprendizado que a vida está te
oferecendo nesse momento, pois essa consciência te ajuda a se mover mais
facilmente no tabuleiro.”
“Me gusta ver la vida, el camino del alma, a través de la metáfora del
juego. El juego comienza con el nacimiento y termina con la iluminación,
el mahasamadhi. Nos movemos dentro de un tablero con muchas casas, y
cada una de ellas representa un aprendizaje a ser absorbido. Al absorber
el aprendizaje, tienes acceso a la siguiente casa. Si tienes dificultad
para absorber una enseñanza, y dependiendo de tus reacciones
(pensamientos, palabras y actitudes), a veces necesitas volver atrás y
revisar algunas lecciones. Es de gran valor saber en qué casa te
encuentras, es decir, cuál es el aprendizaje que la vida te está
ofreciendo en este momento, porque esta conciencia te ayuda a moverte
más fácilmente en el tablero.”
"I like to look at life and the soul's journey through the metaphor of a game. The game begins at birth and ends with enlightenment, mahasamadhi. You move within a board game that has many houses, each representing a lesson to be integrated. By taking in the learning, you gain access to the next house. Sometimes you need to go back and review some lessons depending on how you react with your thoughts, words and actions. You may also do this review if you have trouble absorbing a teaching. It’s important to know what house you are in, or what lesson life is offering you at that moment. This awareness helps you move more easily through the board game."
"I like to look at life and the soul's journey through the metaphor of a game. The game begins at birth and ends with enlightenment, mahasamadhi. You move within a board game that has many houses, each representing a lesson to be integrated. By taking in the learning, you gain access to the next house. Sometimes you need to go back and review some lessons depending on how you react with your thoughts, words and actions. You may also do this review if you have trouble absorbing a teaching. It’s important to know what house you are in, or what lesson life is offering you at that moment. This awareness helps you move more easily through the board game."
Via Daily Dharma
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Thursday, April 2, 2015
Via Daily Dharma
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Wednesday, April 1, 2015
My Poem: On the Train to Aalborg
And now one can safely say
That
There is no sangha,
That
There is no refuge there.
So if you can give permission for the natural need in humans to hate
to condemn
to judge
to exclude
And yet pretend to be compassionate
and open
I chose to keep moving.
You see
It seems that it is OK to ignore “Those people”.
Who over time were
Tortured
Burned at the stake
Sent to ovens
Castrated
Shocked and lobotomized.
Because you decided that your god decreed it.
And so once again, they want to create yet another culture
That allows for this.
So I thank you
For setting me free from this delusional mirage
Where because of who the traveler is
or
Heaven forbid
Because of who he loves
Shall be shut out
Shunned by you.
You say “begone with you”
I say “ begone with you”
and I am free.
And now I walk on with the knowledge
that
I am welcome at
the next station
the next refuge
the next sangha.
Elsewhere.
That
There is no sangha,
That
There is no refuge there.
So if you can give permission for the natural need in humans to hate
to condemn
to judge
to exclude
And yet pretend to be compassionate
and open
I chose to keep moving.
You see
It seems that it is OK to ignore “Those people”.
Who over time were
Tortured
Burned at the stake
Sent to ovens
Castrated
Shocked and lobotomized.
Because you decided that your god decreed it.
And so once again, they want to create yet another culture
That allows for this.
So I thank you
For setting me free from this delusional mirage
Where because of who the traveler is
or
Heaven forbid
Because of who he loves
Shall be shut out
Shunned by you.
You say “begone with you”
I say “ begone with you”
and I am free.
And now I walk on with the knowledge
that
I am welcome at
the next station
the next refuge
the next sangha.
Elsewhere.
Aahus, Denmark, 2015
The Baha'i Faith is Homophobic and Unwelcoming to GLBTq People
THE UNIVERSAL HOUSE OF JUSTICE
DEPARTMENT OF THE SECRETARIAT
9 May 2014
Transmitted by email:
... U.S.A.
Dear Bahá’í Friend,
Your email letter dated 11 January 2014 has been received by the Universal House of Justice. We
have been asked to convey to you the following.
You express concern about the challenge Bahá’ís encounter in understanding and upholding the Teachings in the face of powerful social forces influencing public attitudes towards homosexuality. In this connection, you observe that some Bahá’ís are susceptible to the argument that the Faith must change to keep up with what are perceived to be progressive social values, while some others, despite their firm adherence to the Teachings, are unable to resolve the incongruity between the Bahá’í perspective and attitudes prevailing in the wider society. Your thoughtful analysis of the issues you raise is warmly appreciated.
The contemporary discussion surrounding homosexuality, which began in the West and is increasingly promoted in other parts of the world, generally takes the form of a false dichotomy, which compels one to choose between a position that is either affirming or rejecting. It is understandable that Bahá’ís would be sensitive to acts of prejudice or oppression in any form and to the needs of those who suffer as a result. But to align with either side in the public debate is to accept the premises on which it is based.
Moreover, this debate occurs within the context of a rising tide of materialism and consequent reorientation of society, over more than a century, which has among its outcomes a destructive emphasis on sexuality. Various philosophies and theories have eroded precepts of right and wrong that govern personal behavior. For some, relativism reigns and individuals are to determine their own moral preferences; others dismiss the very conception of personal morality, maintaining that any standard that restrains what is considered a natural impulse is harmful to the individual and ultimately to society.
Self- indulgence, in the guise of expressing one's true nature, becomes the norm, even the touchstone of healthy living. Consequently, sexuality has become a preoccupation, pervading commerce, media, the arts, and popular culture, influencing disciplines such as medicine, psychology, and education and reducing the human being to an object. It is no longer merely a part of life, but becomes the defining element of a person's identity. At its most extreme, the doctrine aggressively propagated in some societies is that it is abnormal for adolescents to restrain their sexual impulses, unreasonable for young adults to marry without first having had sexual relations, and impossible for a married couple to remain monogamous. The unbounded expression of sexuality in almost any form is thought to be natural and is accepted as a matter of course, the only limitation being to cause no harm to others, while any notion to the contrary is deemed narrow-minded or retrogressive. The question of same-sex marriage arises not simply as an appeal for fairness within a framework of existing values but as another step, presumed to be inevitable, in clearing away the vestiges of what is regarded to be a repressive traditional morality.
The perspective presented in the Bahá’í writings departs sharply from the pattern of thought achieving ascendancy in many societies. Bahá’u’lláh states that the knowledge of God is revealed
You express concern about the challenge Bahá’ís encounter in understanding and upholding the Teachings in the face of powerful social forces influencing public attitudes towards homosexuality. In this connection, you observe that some Bahá’ís are susceptible to the argument that the Faith must change to keep up with what are perceived to be progressive social values, while some others, despite their firm adherence to the Teachings, are unable to resolve the incongruity between the Bahá’í perspective and attitudes prevailing in the wider society. Your thoughtful analysis of the issues you raise is warmly appreciated.
The contemporary discussion surrounding homosexuality, which began in the West and is increasingly promoted in other parts of the world, generally takes the form of a false dichotomy, which compels one to choose between a position that is either affirming or rejecting. It is understandable that Bahá’ís would be sensitive to acts of prejudice or oppression in any form and to the needs of those who suffer as a result. But to align with either side in the public debate is to accept the premises on which it is based.
Moreover, this debate occurs within the context of a rising tide of materialism and consequent reorientation of society, over more than a century, which has among its outcomes a destructive emphasis on sexuality. Various philosophies and theories have eroded precepts of right and wrong that govern personal behavior. For some, relativism reigns and individuals are to determine their own moral preferences; others dismiss the very conception of personal morality, maintaining that any standard that restrains what is considered a natural impulse is harmful to the individual and ultimately to society.
Self- indulgence, in the guise of expressing one's true nature, becomes the norm, even the touchstone of healthy living. Consequently, sexuality has become a preoccupation, pervading commerce, media, the arts, and popular culture, influencing disciplines such as medicine, psychology, and education and reducing the human being to an object. It is no longer merely a part of life, but becomes the defining element of a person's identity. At its most extreme, the doctrine aggressively propagated in some societies is that it is abnormal for adolescents to restrain their sexual impulses, unreasonable for young adults to marry without first having had sexual relations, and impossible for a married couple to remain monogamous. The unbounded expression of sexuality in almost any form is thought to be natural and is accepted as a matter of course, the only limitation being to cause no harm to others, while any notion to the contrary is deemed narrow-minded or retrogressive. The question of same-sex marriage arises not simply as an appeal for fairness within a framework of existing values but as another step, presumed to be inevitable, in clearing away the vestiges of what is regarded to be a repressive traditional morality.
The perspective presented in the Bahá’í writings departs sharply from the pattern of thought achieving ascendancy in many societies. Bahá’u’lláh states that the knowledge of God is revealed
through His Manifestation, Who has an innate awareness of the human condition and the social
order, and Whose purpose is to set forth such precepts as will effect a profound transformation in
both the inner life and external conditions of humankind. "No man, however acute his perception,"
He affirms, "can ever hope to reach the heights which the wisdom and understanding of the Divine
Physician have attained." 'Abdu'l-Bahá explains that the human being has two natures, the spiritual
or higher nature and the material or lower nature, and that the purpose of life is to gain mastery over
the limitations and promptings of one's material nature and to cultivate spiritual qualities and virtues-
-the attributes of the soul which constitute one's true and abiding identity. Worldly desire is not the
essence of a human being, but a veil that obscures it. Adherence to the Teachings of the Divine
Educator refines the character and develops the potentialities with which each person is endowed; it
liberates the individual and society from lower inclinations that give rise to the ills that afflict
humanity.
'Abdu'l-Bahá highlights the distinction between the two worldviews outlined above by contrasting "the political freedom of Europeans, which leaves the individual free to do whatsoever he desires as long as his action does not harm his neighbor" with the freedom "born of obedience to the laws and ordinances of the Almighty." "In the religion of God, there is no freedom of action outside the law of God," 'Abdu'l-Bahá concludes. "Man may not transgress this law, even though no harm is inflicted on one's neighbor. This is because the purpose of Divine law is the education of all--others as well as oneself--and, in the sight of God, the harm done to one individual or to his neighbor is the same and is reprehensible in both cases." Thus, for Bahá’ís, just as the development of a strong and healthy body requires adherence to sound physical practices and disciplines, so too, the refinement of character requires effort to act within the framework of moral principles delineated by the Manifestation of God.
While Bahá’ís hold specific beliefs about human identity, sexuality, personal morality, and individual and social transformation, they also believe that individuals must be free to investigate truth and should not be coerced. They are, therefore, enjoined to be tolerant of those whose views differ from their own, not to judge others according to their own standards, and not to attempt to impose these standards on society. To regard a person who has a homosexual orientation with prejudice or disdain is entirely against the spirit of the Faith. And where occasion demands, it would be appropriate to speak out or act against unjust or oppressive measures directed towards homosexuals.
The House of Justice feels it would be ill-advised to engage in discussions intended to convince those who do not accept the station of Bahá’u’lláh that their views are erroneous; such an effort would ultimately prove fruitless. Shoghi Effendi counseled the friends "to have neither concern for, nor involvement in, the controversies of politicians, the wranglings of theologians or any of the ailing social theories current amongst men." The response of the Bahá’í community to the challenges facing humanity lies not in combating specific issues one by one but rather in making efforts to uplift the vision of their compatriots and to work with them for the betterment of the world. In their involvement in society at all levels, the friends should distinguish between those discourses associated with forces of disintegration, such as those which overemphasize sexuality, where involvement would be unproductive, and those associated with forces of integration, whose aim is unity and the collaborative resolution of social ills, to which they can constructively contribute. They should be mindful that the divisive issues of the day, diametrically opposed to the Teachings but often presented in the guise of truth or progress, exert themselves upon the Bahá’í community and can at times result in those "severe mental tests" that the writings state would "inevitably sweep over His loved ones of the West--tests that would purge, purify and prepare them for their noble mission in life."
'Abdu'l-Bahá highlights the distinction between the two worldviews outlined above by contrasting "the political freedom of Europeans, which leaves the individual free to do whatsoever he desires as long as his action does not harm his neighbor" with the freedom "born of obedience to the laws and ordinances of the Almighty." "In the religion of God, there is no freedom of action outside the law of God," 'Abdu'l-Bahá concludes. "Man may not transgress this law, even though no harm is inflicted on one's neighbor. This is because the purpose of Divine law is the education of all--others as well as oneself--and, in the sight of God, the harm done to one individual or to his neighbor is the same and is reprehensible in both cases." Thus, for Bahá’ís, just as the development of a strong and healthy body requires adherence to sound physical practices and disciplines, so too, the refinement of character requires effort to act within the framework of moral principles delineated by the Manifestation of God.
While Bahá’ís hold specific beliefs about human identity, sexuality, personal morality, and individual and social transformation, they also believe that individuals must be free to investigate truth and should not be coerced. They are, therefore, enjoined to be tolerant of those whose views differ from their own, not to judge others according to their own standards, and not to attempt to impose these standards on society. To regard a person who has a homosexual orientation with prejudice or disdain is entirely against the spirit of the Faith. And where occasion demands, it would be appropriate to speak out or act against unjust or oppressive measures directed towards homosexuals.
The House of Justice feels it would be ill-advised to engage in discussions intended to convince those who do not accept the station of Bahá’u’lláh that their views are erroneous; such an effort would ultimately prove fruitless. Shoghi Effendi counseled the friends "to have neither concern for, nor involvement in, the controversies of politicians, the wranglings of theologians or any of the ailing social theories current amongst men." The response of the Bahá’í community to the challenges facing humanity lies not in combating specific issues one by one but rather in making efforts to uplift the vision of their compatriots and to work with them for the betterment of the world. In their involvement in society at all levels, the friends should distinguish between those discourses associated with forces of disintegration, such as those which overemphasize sexuality, where involvement would be unproductive, and those associated with forces of integration, whose aim is unity and the collaborative resolution of social ills, to which they can constructively contribute. They should be mindful that the divisive issues of the day, diametrically opposed to the Teachings but often presented in the guise of truth or progress, exert themselves upon the Bahá’í community and can at times result in those "severe mental tests" that the writings state would "inevitably sweep over His loved ones of the West--tests that would purge, purify and prepare them for their noble mission in life."
Just as Bahá’ís do not impose their views on others, they cannot relinquish their principles
because of changing trends in popular thought. The pattern of life to which they aspire, Shoghi
Effendi writes, "can tolerate no compromise with the theories, the standards, the habits, and the
excesses of a decadent age."
Bahá’u’lláh counsels not to weigh "the Book of God with such standards and sciences as are current amongst you, for the Book itself is the unerring Balance established amongst men," and "in this most perfect Balance whatsoever the peoples and kindreds of the earth possess must be weighed...."
To accept Bahá’u’lláh is to accept His Teachings, including those that pertain to personal morality, even if one must struggle to live up to His standard. It would be a profound contradiction for someone to profess to be a Bahá’í, yet reject, disregard, or contend with aspects of belief or practice He ordained.
In the Kitáb-i-Aqdas, Bahá’u’lláh describes the twin duties "prescribed by God for His servants" to be recognition of the Manifestation and acceptance of all His ordinances. "These twin duties are inseparable," He asserts. "Neither is acceptable without the other." Bahá’ís consciously choose to abide by Bahá’u’lláh's exhortations out of love for Him and assurance in the efficacy of His guidance, not out of blind obedience. "Think not that We have revealed unto you a mere code of laws," Bahá’u’lláh states. "Nay, rather, We have unsealed the choice Wine with the fingers of might and power." His Teachings are a safeguard for one's true nature and purpose. 'Abdu'l-Bahá writes, "It is essential that children be reared in the Bahá’í way, that they may find happiness both in this world and the next. If not, they shall be beset by sorrows and troubles, for human happiness is founded upon spiritual behavior."
You are, of course, well aware of the explicit Bahá’í standard. Marriage is a union between a man and a woman, and sexual relations are only permissible between husband and wife. These points are laid down in the writings of Bahá’u’lláh, 'Abdu'l-Bahá, and Shoghi Effendi and are not subject to change by the Universal House of Justice. Bahá’u’lláh also prohibits certain sexual acts, including homosexual relations; if such statements are considered by some to be unclear, the unambiguous interpretations provided by Shoghi Effendi constitute a binding exposition of His intent. The Guardian's interpretations, made in his role as the authoritative expounder, clarify the true meaning of the Text and are not derived from the scientific knowledge of the time.
Bahá’ís must also be on their guard lest condemnatory attitudes stemming from the public debate take root in their communities. Backbiting and gossip, prejudice and estrangement, have no place.
All recognize the need to transform themselves in accordance with Bahá’u’lláh's Teachings, all struggle in different ways to live a Bahá’í life, and there is no reason that the challenge of being attracted to persons of the same sex should be singled out and treated differently from other challenges. The Guardian made it clear that Bahá’ís with a homosexual orientation should not withdraw from the community and should receive its support and encouragement. The House of Justice sympathizes deeply with those individuals, and their families, who strive in this respect to understand and hold fast to the Teachings while buffeted by the controversy unfolding within their societies.
Enclosed for your study are copies of two letters that touch on related themes. Rest assured of the supplications of the House of Justice at the Sacred Threshold that you may be guided and confirmed by the blessings of the Almighty.
With loving Bahá’í greetings, Department of the Secretariat
Bahá’u’lláh counsels not to weigh "the Book of God with such standards and sciences as are current amongst you, for the Book itself is the unerring Balance established amongst men," and "in this most perfect Balance whatsoever the peoples and kindreds of the earth possess must be weighed...."
To accept Bahá’u’lláh is to accept His Teachings, including those that pertain to personal morality, even if one must struggle to live up to His standard. It would be a profound contradiction for someone to profess to be a Bahá’í, yet reject, disregard, or contend with aspects of belief or practice He ordained.
In the Kitáb-i-Aqdas, Bahá’u’lláh describes the twin duties "prescribed by God for His servants" to be recognition of the Manifestation and acceptance of all His ordinances. "These twin duties are inseparable," He asserts. "Neither is acceptable without the other." Bahá’ís consciously choose to abide by Bahá’u’lláh's exhortations out of love for Him and assurance in the efficacy of His guidance, not out of blind obedience. "Think not that We have revealed unto you a mere code of laws," Bahá’u’lláh states. "Nay, rather, We have unsealed the choice Wine with the fingers of might and power." His Teachings are a safeguard for one's true nature and purpose. 'Abdu'l-Bahá writes, "It is essential that children be reared in the Bahá’í way, that they may find happiness both in this world and the next. If not, they shall be beset by sorrows and troubles, for human happiness is founded upon spiritual behavior."
You are, of course, well aware of the explicit Bahá’í standard. Marriage is a union between a man and a woman, and sexual relations are only permissible between husband and wife. These points are laid down in the writings of Bahá’u’lláh, 'Abdu'l-Bahá, and Shoghi Effendi and are not subject to change by the Universal House of Justice. Bahá’u’lláh also prohibits certain sexual acts, including homosexual relations; if such statements are considered by some to be unclear, the unambiguous interpretations provided by Shoghi Effendi constitute a binding exposition of His intent. The Guardian's interpretations, made in his role as the authoritative expounder, clarify the true meaning of the Text and are not derived from the scientific knowledge of the time.
Bahá’ís must also be on their guard lest condemnatory attitudes stemming from the public debate take root in their communities. Backbiting and gossip, prejudice and estrangement, have no place.
All recognize the need to transform themselves in accordance with Bahá’u’lláh's Teachings, all struggle in different ways to live a Bahá’í life, and there is no reason that the challenge of being attracted to persons of the same sex should be singled out and treated differently from other challenges. The Guardian made it clear that Bahá’ís with a homosexual orientation should not withdraw from the community and should receive its support and encouragement. The House of Justice sympathizes deeply with those individuals, and their families, who strive in this respect to understand and hold fast to the Teachings while buffeted by the controversy unfolding within their societies.
Enclosed for your study are copies of two letters that touch on related themes. Rest assured of the supplications of the House of Justice at the Sacred Threshold that you may be guided and confirmed by the blessings of the Almighty.
With loving Bahá’í greetings, Department of the Secretariat
Enclosures
cc: International Teaching Centre (with enclosures)
Board of Counsellors in the Americas (with enclosures) National Assembly of the United States (with enclosures)
cc: International Teaching Centre (with enclosures)
Board of Counsellors in the Americas (with enclosures) National Assembly of the United States (with enclosures)
Via Daily Dharma
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Tuesday, March 31, 2015
Via Sri Prem Baba: Flor do Dia- Flor del Día- Flower of the day 31/03/2015
“Se a vida é uma escola, relacionamento é a sua universidade. Mas para
que você seja bem sucedido dentro desse estudo se faz necessário
compreender um ponto muito importante: A sua felicidade não depende do
outro. Acreditar que o relacionamento traz felicidade é uma ilusão que
tem levado muitos a repetidas decepções e fracassos.”
“Si la vida es una escuela, la relación de pareja es tu universidad. Pero para que seas exitoso dentro de este estudio es necesario comprender un punto muy importante: Tu felicidad no depende del otro. Creer que la relación trae felicidad es una ilusión que ha llevado a muchas repetidas decepciones y fracasos.”
“Si la vida es una escuela, la relación de pareja es tu universidad. Pero para que seas exitoso dentro de este estudio es necesario comprender un punto muy importante: Tu felicidad no depende del otro. Creer que la relación trae felicidad es una ilusión que ha llevado a muchas repetidas decepciones y fracasos.”
"If life is a
school, then relationships are its university. In order to be successful
within this study, it’s necessary to understand an important point:
your happiness does not depend on the other. To believe that a
relationship will bring you happiness is an illusion that has led many
people to repeated disappointments and failures."
Via Daily Dharma
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Monday, March 30, 2015
Via Daily Kos: The Awesome Response to Indiana's Religious Freedom Restoration Act
Indiana's Governor Mike Pence just signed a new law, the Religious
Freedom Restoration Act, that will protect businesses that discriminate
against LGBT and the response is just awesome.
George Takei, (Sulu from Star Trek) has written a letter and petition challenging all businesses who oppose the new law to boycott the entire state.
He asks people to join him in this boycott
ESPN, Keith Olbermann is calling on both the National College Athletic Association and the National Football League to boycott Indiana until the new law is repealed.
He tweets:
Salesforce, a $4 billion dollar software corporation, has also decided to boycott Indiana, saying:
George Takei, (Sulu from Star Trek) has written a letter and petition challenging all businesses who oppose the new law to boycott the entire state.
He asks people to join him in this boycott
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
ESPN, Keith Olbermann is calling on both the National College Athletic Association and the National Football League to boycott Indiana until the new law is repealed.
He tweets:
Simple fact: after Indiana enacts a law permitting prejudice against some of its customers, NCAA should pull Final 4 out of Indy. Right now
I don't care if Final 4 winds up being played in a parking lot in Tulsa, NCAA has no right to support legally codified hatred and stupidity
And for that matter the NFL should play no games in Indiana until and unless this hateful, medieval measure is repealed.
And if you fall back on the discredited "orientation is a choice," ask yourself: what is religion if not a choice? Or passing hate laws?http://www.rawstory.com/...
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Salesforce, a $4 billion dollar software corporation, has also decided to boycott Indiana, saying:
"We have been an active member of the Indiana business community and a key job creator for more than a decade," Scott McCorkle, CEO of the Salesforce Marketing Cloud division, wrote in a letter to Indiana lawmakers. "Our success is fundamentally based on our ability to attract and retain the best and most diverse pool of highly skilled employees, regardless of gender, religious affiliation, ethnicity or sexual orientation."
"Without an open business environment that welcomes all residents and visitors," he warned, "Salesforce will be unable to continue building on its tradition of marketing innovation in Indianapolis."The company is joined by Fortune 500 member Cummins, Eskenazi Health, Eli Lilly and Co, Pat McAfee, Jason Collins (Mayor of Indianapolis) and Gen Con (a $50 million annual gaming convention). Salesforce threatens to stop expansion plans of their recently purchased Indianapolis based company, Exact Target.
Maybe these responses will make some impression the Governor? If not,
maybe the response from the business community his law is going to hurt
will force him to change the law he just passed. And maybe it's going
to be pitchfork time very soon.
Via Sri Prem Baba: Flor do Dia- Flor del Día- Flower of the day 30/03/2015
“O segredo da paz é estarmos unidos e felizes independentemente das
nossas diferenças. Porque não é possível globalizar (unificar) a
cultura, as etnias ou a religião. Tentar fazer isso apenas estimula a
violência. Você não pode obrigar o outro a pensar como você. Por isso a
única maneira de vivermos em paz e harmonia é ajudando uns aos outros e
respeitando as diferenças.”
“El secreto de la paz es estar unidos y felices independientemente de nuestras diferencias. Porque no es posible globalizar (unificar) la cultura, las etnias o la religión. Intentar hacer eso solo estimula la violencia. No puedes obligar al otro a pensar como tú. Por eso la única manera de que vivamos en paz y armonía es ayudándonos los unos a los otros y respetando las diferencias.”
“El secreto de la paz es estar unidos y felices independientemente de nuestras diferencias. Porque no es posible globalizar (unificar) la cultura, las etnias o la religión. Intentar hacer eso solo estimula la violencia. No puedes obligar al otro a pensar como tú. Por eso la única manera de que vivamos en paz y armonía es ayudándonos los unos a los otros y respetando las diferencias.”
"The secret to peace is for us to be in union and happy regardless of
our differences. It is not possible to globalize or unite cultures,
ethnicities, or religions. To do so only encourages violence. We cannot
make others think like us. The only way to live in peace and harmony is
to help each other and to respect everyone’s differences."
Via gbtqnation.com: Apple CEO Tim Cook: ‘There’s something very dangerous happening in states across the country’
AP
Tim Cook
Apple CEO Tim Cook, in a new op-ed at The Washington Post on Sunday, called on his colleagues leading other major companies to take a stand against so-called “religious freedom” legislation similar to one enacted in Indiana.
There’s something very dangerous happening in states across the country.
A wave of legislation, introduced in more than two dozen states, would allow people to discriminate against their neighbors. Some, such as the bill enacted in Indiana last week that drew a national outcry and one passed in Arkansas, say individuals can cite their personal religious beliefs to refuse service to a customer or resist a state nondiscrimination law.
Others are more transparent in their effort to discriminate. Legislation being considered in Texas would strip the salaries and pensions of clerks who issue marriage licenses to same-sex couples — even if the Supreme Court strikes down Texas’ marriage ban later this year. In total, there are nearly 100 bills designed to enshrine discrimination in state law.
These bills rationalize injustice by pretending to defend something many of us hold dear. They go against the very principles our nation was founded on, and they have the potential to undo decades of progress toward greater equality.Continue reading at The Washington Post →
On Friday, Cook took to Twitter to condemn Indiana’s S.B. 101 — and similar legislation currently pending before the Governor of Arkansas.
Via Daily Dharma
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Sunday, March 29, 2015
Via JMG: ITALY: Activists Counter Neo-Nazis With Public Reading Of LGBT Children's Books
Yesterday I reported that Italy's neo-Nazi New Front Party planned to
hold a burning of LGBT children's books in a central plaza in Milan.
Local activists had demanded that city authorities stop the event and
that may have happened. Not stopped, however, was a large
counter-protest by LGBT activists and allies, who this afternoon staged a
public reading of numerous LGBT children's titles. Bravo Milano!
Meanwhile the neo-Nazis are mocking the counter-protest on their Facebook page.
Reposted from Joe Jervis
Via JMG: INDIANA: Thousands Protest Against State's License To Discriminate Law
When Annette Gross made plans for a rally in Indianapolis against the Religious Freedom Restoration Act, she had only hoped for 100 people to show up. "I'm a superstitious person," said the Carmel mom, who started a Facebook page about the rally only a few days earlier. "I don't like to say we're going to do this or that. But we got 'em." Instead, several thousand attended the rally. Gross, an advocate for the LGBT community, couldn't believe her eyes when she looked out onto the crowd in Downtown Indianapolis on Saturday. The number of protesters quickly grew as the crowd marched from Monument Circle to the Indiana Statehouse to express their displeasure with Republican Gov. Mike Pence, who signed the legislation Thursday. "No hate in our state," they shouted. Call and response chants continued on the Statehouse lawn, while speakers used a megaphone to address the crowd.RELATED: Angie's List CEO Bill Oesterle announced today that he has canceled plans for a $40M expansion of his company's Indiana headquarters. A backlash against Angie's List is already underway from Twitter's haters.
Labels: boycotts, business, Indiana, LGBT rights, license to discriminate, Mike Pence, public accommodations, religion
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