Monday, October 21, 2024

New type of plastic biodegrades in the ocean faster than paper



Suddenly we have a way for governments to mandate an alternative to Styrene.  Expect the switch to happen quickly. The consumer hates Styrofoam.

Foamed plastic is commercially valuable until it fails to breakdown.  Now we can use this.

These foams can also be surfaced for short term protection as well.

New type of plastic biodegrades in the ocean faster than paper


October 17, 2024


A prototype straw (who would ever have thought those two words would be used together?) developed by Eastman made of foam CDA for testing its biodegradability

https://newatlas.com/environment/new-plastic-biodegrades-in-ocean-faster-than-paper/

Researchers have spent the last few years trying to find which type of plastic biodegrades the fastest in a marine environment as millions of tons of plastics find their way into our oceans every year. It turns out that a common bioplastic we've been using for over 100 years does, and they've learned how to accelerate that process.


Cellulose diacetate (CDA) is made from cellulose; a natural polymer found in plant cell walls, particularly in cotton or wood pulp. It's been around since the late 1800s and is used in everything from sunglasses frames to cigarette filters (its most common usage) to photography film and a million other things in our daily lives.


Researchers from Woods Hole Oceanographic Institution (WHOI) have discovered that CDA is the fastest degrading type of plastic in seawater – technically classified as a bioplastic – and with the simple modification called "foaming", making the bioplastic porous, CDA degrades 15 times faster than that of solid CDA. Even faster than paper.

"We translated the foundational knowledge into the design of a new material that simultaneously meets consumer needs and degrades in the ocean faster than any other plastic material we know of, even faster than paper," said Collin Ward, a senior author of the study. "It’s a great success story in a field that often focuses on the negative aspects of plastic pollution rather than working towards solutions to the problem."

The structure of foam CDA before and after the 36-week seawater test


Over a 36-week-long test, CDA foam placed in continuous flowing seawater tanks lost 65-70% of its original mass. Compared to another common plastic that can be found in every ocean in the world, Styrofoam showed zero degradation in that same period.

Polystyrene, also known as Styrofoam, may change shape, but does not biodegrade at all after 36 weeks in seawater



Ward and other WHOI scientists partnered with Eastman, a bioplastic manufacturing company, who contributed to this and past studies by supplying materials, funding, and as coauthors.

The study was performed in a controlled environment in a laboratory using continually flowing seawater from Martha's Vineyard Sound near Cape Cod, Massachusetts. Researchers were able to control light, temperature, and other variables to replicate the dynamic ocean conditions.

In January of this year, the findings of a previous WHOI 16-week study were released. That study used the same seawater tank and compared eight different straws made of CDA, polyhydroxyalkanoates (PHA), polylactic acid (PLA), polypropylene (PP) and paper.

Different straw materials after their 16 weeks of being continuously exposed to seawater


The PLA and PP straws had no measurable sign of degradation, while the others degraded by up to 50%.

When comparing the then-prototype foam CDA straw to the solid CDA straw, researchers discovered that the foam CDA straw was degrading 190% faster than the solid CDA straw (faster than the paper straw as well, thankfully, because paper straws taste terrible), leading to the recent WHOI focused-study of foam CDA.


Already, with the success of foamed CDA, Eastman has launched a biodegradable and compostable tray to replace the common Styrofoam trays used for packaging meat – which does not biodegrade in any natural environmental conditions, land or sea.

Eastman's new foam CDA tray for packaging meat to replace typical "forever" polystyrene trays
Eastman

Stars behaving absurdly




Take a look at that image.  we see an impossible straight line of visible plasma.  just a month ago as well..  3000 light years in length.

Now understand we are looking at a pulse of photonic energy leaving an event horizon at light speed and dropping decay particles along its path,.  nothing happened here that is sub light except the decay radiation of the produced matter.

good history here of black hole thinking.  Of course my postings point out that a black hole mostly should look like a Quasar again pumping out a full spectrum and decay possibilities we no not see.

simply put, matter arrives at an event horizon and often leaves at the speed of light as photonic energy to decay outside the original gravity well.  These wells likely burn out after consuming all fuel which may well be never..

Stars behaving absurdly

For centuries, the only way in which to illuminate the mysteries of black holes was through the power of mathematics


A 3,000-light-year-long jet of plasma blasting from the M87 galaxy’s 6.5-billion-solar-mass central black hole, captured by the Hubble Space Telescope, September 2024. 



is a freelance science writer living in Cambridge, Massachusetts. His articles have appeared in numerous magazines, including Quanta, Discover and Astronomy. He is the co-author, with Shing-Tung Yau, of The Gravity of Math: How Geometry Rules the Universe (2024), from which this essay was adapted.

is the director of the Yau Mathematical Sciences Center at Tsinghua University in Beijing, China and professor emeritus at Harvard University in Massachusetts, US. He is the co-author, most recently, of The Gravity of Math: How Geometry Rules the Universe (2024).



Edited byPam Weintraub
3,900 words



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As celestial entities go, black holes are, paradoxically, both commonplace and extraordinary. They could be seen as commonplace due to their general ubiquity. Astrophysicists now believe that giant black holes – each with the mass of millions or billions of suns – inhabit the centres of practically every large galaxy, where they exert a powerful influence over star formation and other processes. There are more than 200 billion such galaxies, according to estimates, each thought to harbour about 100 million stellar- or star-sized black holes. Adding that up, we’re talking about something on the order of 1019 – or 10 billion billion – black holes. And far into the future, when the Universe is three times its current age (or about 40 billion years old), black holes will be all that’s left. That prediction was made in an analysis by the astrophysicists Fred C Adams and Gregory Laughlin in 1997 who concluded that, in the distant future, ‘the only stellarlike objects remaining [will be] black holes of widely disparate masses.’


The Event Horizon Telescope provided the first direct visual evidence of the supermassive black hole in the centre of Messier 87 and its shadow. Courtesy Wikipedia

On the other hand, black holes are also extraordinary. They’re the densest known objects in the Universe. The Sun, for instance, would be a black hole if all its matter were squeezed into a radius of less than 3 kilometres, rather than its actual radius of about 700,000 kilometres – a hypothetical compacting that would make our host star more than 10 quadrillion times denser than it is right now. Because matter in a black hole is, by definition, compressed into a relatively tiny space, its gravitational field is so strong that not even light can escape its indomitable grip. And that is why such an object is called ‘black’. Light cannot get out from the interior of a black hole, which means there is no possible way to look inside.

In view of the ineluctable opacity of black holes, one might wonder how we’ve managed to learn anything about them – especially when it comes to insights regarding their interior structure. While it’s certainly true that vital clues have been obtained from observational data, empirically obtained information has become available only in recent decades. However, for a period of about 200 years prior to that, all we had to rely on were physical theories and mathematics, and that’s the story we are telling here. From the late 18th century to the present day, mathematicians have tackled questions about these enigmatic objects that are beyond the range of any telescope yet devised – questions limited only by the reach of human imagination.



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The very concept of black holes was invented through mathematics by the visionary, if little-known, scientist John Michell in 1783 (though he did not call them black holes at the time). In 1750, this low-profile rector of a small English village (Thornhill, 20 miles south of Leeds) demonstrated that the force between two magnetised objects drops off with the square of the distance between them – which was about three decades before the French scientist Charles-Augustin de Coulomb established that same fact. And in 1755, Michell proposed that earthquakes generate waves that propagate through the earth, ‘thereby helping establish the field of seismology’, according to the American Physical Society. Michell was the first to use statistical methods to demonstrate that stars often group together in binary pairs or in larger assemblages. He also conceived of a device for measuring the strength of gravity between two objects, which was used in a renowned experiment by Henry Cavendish in 1798, five years after Michell’s death.

Mitchell’s November 1783 letter to Cavendish and published in Philosophical Transactions, as ‘On the means of discovering the distance, magnitude, &c. of the fixed stars, in consequence of the diminution of the velocity of their light, in case such a diminution should be found to take place in any of them, and such other data should be procured from observations, as would be farther necessary for that purpose.’ By the Rev. John Michell, B.D. F.R.S. Courtesy the Royal Society, London

Michell was ahead of his time on all these fronts, but the ideas he conveyed in a 1783 letter to Cavendish – published a year later in the journal Philosophical Transactions – were more than a century ahead of the curve. Michell was originally motivated to devise a technique for determining the mass of a star. He subscribed to a theory, first advanced by Isaac Newton, that light consisted of a stream of particles known as corpuscles. He surmised that the gravitational pull of a star would slow the motion of these light particles. And if the star was big enough – ‘more than 500 times the diameter of the Sun’, he calculated – ‘all light emitted from such a body would be made to return towards it, by its own proper gravity.’ The gravitational field in such a case would be so strong that it would overcome the escape velocity of light itself, Michell proposed.

Their escape velocities are, indeed, greater than the speed of light

Any light produced by a star would be trapped inside, making the star invisible, but there still might be a way to detect its presence, he suggested: ‘If any other luminous bodies should happen to revolve about them, we might still perhaps from the motions of these revolving bodies infer the existence of the central ones with some degree of probability.’

In his remarkably discerning presentation, Michell got many things right about what we now call black holes. Their escape velocities are, indeed, greater than the speed of light, and the presence of many black holes has been deduced by scrutinising the motions of the luminous bodies that fall under their gravitational spell.

Through no fault of his own, however, Michell got many of the particulars wrong. We now know that the crucial determinant as to whether a star is destined to become a black hole depends on its density, not its diameter. Moreover, it was not until 1905 that Albert Einstein postulated the notion – supported by experiments both before and since – that light travels at a constant velocity and cannot be slowed down by the influence of gravity (as Michell and other 18th-century scholars had supposed). Optical experiments carried out by Thomas Young in 1801 bolstered the proposition that light had wave-like properties – evidence that led to the eventual downfall of Newton’s corpuscular theory of light.

Few scientists of Michell’s era were able to comprehend his arguments about dark, invisible stars, and his ideas consequently attracted little notice. To gain a detailed understanding of the curious objects that Michell conjured up, an entirely new way of thinking about matter, gravity, light and energy was required. That is just what Einstein provided on 25 November 1915 when he supplanted Newton’s then 230-year-old law of universal gravitation with the introduction of his own brainchild – the general theory of relativity.

Einstein offered a novel description of gravity that was, at its heart, geometrical. Gravity, he said, was not an attractive force exerted between two or more massive objects, as Newton had maintained centuries earlier. Instead, the phenomenon arose from the fact that a massive object curves the space and time around it. In this theory, space and time meld together to form the concept of ‘spacetime’ – and the curvature of spacetime, in turn, relates directly to its shape or geometry. According to Einstein’s view, it is the curvature of spacetime induced by a massive object like the Sun that holds other objects – such as the planets in the solar system – in its gravitational sway. This notion was summed up decades later by the physicist John Wheeler in his oft-cited statement: curved spacetime tells matter how to move; matter tells spacetime how to curve.

It took Einstein 10 long years to arrive at this result – during which, by his own admission, he worked harder than ever before in his life. And the outcome of this pursuit – which characterised gravity as a geometric effect – was somewhat ironic, given that Einstein had previously not held mathematics in high regard, nor had he devoted much effort to that subject area as a student. He knew little about geometry when he set out to formulate his general theory, and he had not even heard about the geometry of curved spaces invented in 1854 by the mathematician Bernhard Riemann, upon which his theory ultimately was based.

Einstein’s contribution here can be encapsulated within a single mathematical equation that might appear to be quite simple: Gij = Tij. The curvature of spacetime on the left side of this expression is equal to the distribution of matter and energy on the right. However, the letters G and T represent complex mathematical constructs known as tensors, which are 4-by-4 arrays of numbers and functions. What looks like a single equation above is, in fact, 10 linked ‘field’ equations. Each one of these equations would be difficult to solve on its own and, to make things harder, all 10 of them have to be solved simultaneously.

As the radius goes to zero, the pressure and density would approach infinity

Einstein did not know whether an exact solution to his field equations could ever be obtained. And when he used his equations to address a longstanding problem regarding Mercury’s anomalous orbit around the Sun, he sought and eventually found only approximate solutions.

Fortunately, Einstein’s paper of 25 November 1915 made its way into the hands of the physicist Karl Schwarzschild, who was then a 42-year-old soldier in the German army, assigned to the Russian front during the First Word War. Schwarzschild somehow found time during breaks in the military action not only to read Einstein’s paper but also to pursue his own ideas, which culminated in the first exact solution to the field equations of general relativity. The solution in question – which Schwarzschild sent to Einstein in a letter dated 22 December and published a month later – described the geometry of spacetime around a spherical, non-rotating star. Based on his determination of the geometry, Schwarzschild was able to work out the precise mechanics of Mercury’s orbit around the Sun, providing a mathematical description that had proven elusive until that time.

Karl Schwarzschild, early 20th C. Courtesy the AIP Emilio Segrè Visual Archives

In February, Schwarzschild published a second paper in which he explored, again mathematically, the interior of such a star. Using an argument reminiscent of the approach Michell had pursued some 130 years earlier – though propped up this time by the framework of Einstein’s new gravitational theory – Schwarzschild showed that, if enough mass were packed into a small enough radius, any light produced by the star would be stuck inside. This radius, known as the Schwarzschild radius, marks the boundary of what we now call the event horizon – the point of no return, or actually the surface of no return surrounding a black hole, beyond which any light or particles cannot get out.

Of perhaps even greater interest was what Schwarzschild found at the centre of his hypothetical sphere-like star. As the radius goes to zero, the pressure and density would approach infinity. Such a point would be called a singularity – a place where the laws of general relativity would break down and its predictions would go haywire. Schwarzschild, in other words, had identified some of a black hole’s key features back when the theory of general relativity was just a few months old.

Einstein, the author of that theory, doubted that the objects that sprung from Schwarzschild’s equations could actually exist. ‘If this result were real, it would be a true disaster,’ Einstein commented, reflecting his sense that the appearance of singularities would have a pathological effect on his newly unveiled theory.

Schwarzschild considered his solution an important theoretical contribution, but he too was unsure of the physical reality of the objects that his calculations gave rise to – objects that would be called black holes 50 years later. One of his qualms was that he couldn’t think of a viable mechanism for how such things could be formed, nor did he believe that the predicted infinite pressures could ever be realised. Schwarzschild, sadly, was unable to carry this work further, as he died a few months later, in May 1916, from a disease he contracted during the war.

Although mathematical analyses, drawing on Einstein’s theory, had raised the possibility of black holes, the concept remained an abstraction until persuasive arguments could be made as to how objects of this sort might actually materialise in the real world.

Some of the earliest inklings that black holes might be real came in 1930 when a 19-year-old Indian student, Subrahmanyan Chandrasekhar, travelled by ship from Madras to Southampton. Chandrasekhar was headed for the University of Cambridge, where he would pursue graduate studies in astrophysics. It was a long journey to England and, to pass the time, his thoughts turned – as many a young man’s mind might – to white dwarfs, a kind of star he’d become interested in after reading a book on the subject by Arthur Eddington, who was then a professor at Cambridge, as well as one of the world’s most esteemed astronomers. A white dwarf is the dense core of a star (roughly the size of the Sun) that is no longer ‘shining’, having exhausted its nuclear fuel and expelled almost all of its outer layer. Chandrasekhar wanted to know how big (or massive) a white dwarf could be without collapsing uncontrollably to a singularity of infinite density. He determined during this voyage that such a gravitational instability would occur in a white dwarf of 1.44 solar masses – a threshold that’s now called the Chandrasekhar limit.


Attendees of the Astrophysical Conference on Novae and White Dwarfs in Paris, 1939. Subrahmanyan Chandrasekhar is back row, second from right, Arthur Eddington front row, second from right. Courtesy the AIP Emilio Segrè Visual Archives

He presented this result at a meeting of the Royal Astronomical Society of London, but his findings were challenged by Eddington, who declared that Chandrasekhar’s ideas – based, as they were, solely on mathematics – bore no relation to the physical world. There ought to be a law of nature, Eddington said, ‘to prevent a star from behaving in this absurd way’. Any claims to the contrary, he added, were tantamount to ‘stellar buffoonery’.


Subrahmanyan Chandrasekhar and his wife Lalitha at the McDonald Observatory in 1939. Courtesy of Special Collections Research Center, University of Chicago Library

Chandrasekhar was ultimately vindicated. He won the 1983 Nobel Prize in Physics for this and related work on stellar evolution – the same year that he published a 672-page book, The Mathematical Theory of Black Holes. History, meanwhile, has proven Eddington wrong on this point: it turns out that our laws of nature do permit stars to behave in ‘such an absurd way’. And much of that was demonstrated by the physicist J Robert Oppenheimer and his colleagues in the late 1930s.

Oppenheimer generalised Chandrasekhar’s results on mass limits to stars other than white dwarfs – specifically to neutron stars, the cores of collapsed stars that are so dense, their electrons and protons get crushed together to form neutrons. (A tiny chunk of a neutron star, the size of a sugar cube, would weigh a billion tons.) Working with George Volkoff, Oppenheimer showed that a neutron star of more than about three solar masses will inexorably collapse into a black hole.

Einstein’s arguments were eventually refuted, and he never wrote another paper on black holes

And he went further still. In a separate paper in September 1939 with his then-graduate student Hartland Snyder, Oppenheimer filled in a key part of the picture that Chandrasekhar had not addressed, supplying a step-by-step mathematical account of the process whereby a star implodes to form a black hole. The mathematician Demetrios Christodoulou regarded this achievement as ‘very significant, being the first work on relativistic gravitational collapse’. By showing how a black hole can be formed, guided by Einstein’s equations, Oppenheimer and Snyder brought the product of Schwarzschild’s wartime musings much closer to plausibility.

Ironically, one month later, in October 1939, Einstein published a paper in The Annals of Mathematics in which he claimed to have set forth ‘a clear understanding as to why the “Schwarzschild singularities” do not exist in physical reality’ – essentially challenging a prediction that was borne of his own equations. Einstein’s arguments were eventually refuted, and he never wrote another paper on black holes.

Oppenheimer did not undertake any additional work on the subject either – despite the important contributions he’d already made. By 1942, he had other weighty matters on his mind, as he was asked to join the Manhattan Project that year. In 1943, he was named director of the Los Alamos Laboratory where the atomic bomb was being developed, and that work – for obvious reasons – overshadowed his prior theorising about black holes.

Another momentous breakthrough on the mathematics front came in 1963 when Roy Kerr, a New Zealander then based at the University of Texas, addressed a major shortcoming of the Schwarzschild solution: it applied only to spherical black holes that are stationary – a problem, given that every star and planet ever observed rotates to some extent. And rotating objects are not perfectly round; they have bulges at the centre. Kerr’s colleague at Texas, Alan Thompson, warned Kerr not to waste his time and effort on spinning black holes, because a new paper by the physicist Ezra Newman and two co-authors had just concluded that no solutions could be found for them.

Upon identifying a flaw in the paper by Newman et al, Kerr forged ahead. However, in order to make progress, he had to adopt two simplifying assumptions: first, that the black holes are rotating at a constant rate so that nothing in this scenario changes in time and, second, that even though the black holes were not perfect spheres, they were still symmetrical around a vertical axis – in the same way that an upright cylinder is nonspherical yet symmetrical around its vertical axis. With these assumptions, he soon hit upon a solution to the Einstein equations that applied to rotating black holes – or Kerr black holes, as they were soon called.

Kerr’s paper, which was published in July 1963, was just a page-and-a-half long, but it was considered a huge advance because he had furnished the best mathematical representation yet of a physically realistic black hole.

Chandrasekhar praised the accomplishment, saying that Kerr’s description applied flawlessly to ‘untold numbers of massive black holes that populate the Universe’.

In the fall of 1963, the mathematical physicist Roger Penrose came as a visiting professor to the University of Texas, where he engaged in many conversations with Kerr. One thing Penrose wondered about was whether the singularities that arose in Schwarzschild and Kerr black holes would also arise in objects that lacked those same symmetries. His answer came in his 1965 singularity theorem – and in other theorems that followed (some carried out with Stephen Hawking) – which earned Penrose a Nobel Prize in Physics in 2020. To explore this question, he developed new mathematical tools from geometry and the related subject of topology (the study and classification of the general, as opposed to exact, shape of objects). In 1965, Penrose proved that the event horizon of a Schwarzschild and Kerr black hole is something called a closed trapped surface – a surface whose curvature is so intense that even outward-pointing light beams get wrapped around and forced inward. Once a closed trapped surface is formed, he demonstrated, the collapse to a singularity is inevitable, regardless of symmetry considerations.

When Penrose gave a talk at Princeton about his theorem shortly after his January 1965 paper came out, the physicist Robert Dicke told him he’d ‘shown [that] general relativity is wrong’. There was no problem with the theory, Penrose countered, ‘[b]ut you do have to have singularities’ – which was a point that many physicists, including Einstein, had been hesitant to accept.

A complementary piece of this puzzle came in a 1979 theorem (published in 1983) by the mathematicians Richard Schoen and Shing-Tung Yau. Although Penrose had proved that a closed trapped surface will evolve (or devolve) to an object with a central singularity, he did not say how a closed trapped surface could be created in the first place. Schoen and Yau spelled out the precise conditions: when the matter density of a given region is twice that of a neutron star, a trapped surface will form, and that object will collapse directly to a black hole.

Their work, now referred to as the black hole existence proof, came out at a time when the existence of black holes was still open to debate. But by then, the evidence was starting to build. In the 1970s, astronomers proposed that a bright X-ray source called Cygnus X-1 was a stellar-sized black hole, and that the galaxy M87 harboured a supermassive black hole with the mass of billions of suns. And by the 1990s, a case was starting to be made that a supermassive black hole resided at the centre of practically every large galaxy.

Mathematicians still have a big role to play in unravelling the elusive properties of black holes

The case for the physical reality of black holes was dramatically strengthened on 14 September 2015, when detectors from the LIGO Observatory in Louisiana and Washington state intercepted gravitational waves for the first time in history – the product, scientists asserted, of the violent collision of two black holes, each with the mass of about 30 suns, which took place about 1.3 billion light-years from Earth (and hence about 1.3 billion years ago). Gravitational waves from roughly 100 other collisions and mergers – involving black holes and their ultra-dense kin, neutron stars – have since been detected.

In 2019, a global network of radio telescopes that collectively comprise the Event Horizon Telescope captured an image of the outer edge of an enormous black hole (with the mass of billions of suns) lying in the centre of the M87 galaxy. In 2022, the Event Horizon Telescope obtained an image of the ‘supermassive’ black hole in the centre of our own galaxy, the Milky Way, with the mass of 4 million suns.

In view of this and other compelling evidence, the existence of black holes is no longer a matter of dispute among astrophysicists. But that should not be taken to mean that our understanding of these objects is complete. Nothing could be further from the truth. And mathematicians still have a big role to play in unravelling the elusive properties of black holes.

To cite a recent example, in 2022, the mathematicians Elena Giorgi, Sergiu Klainerman, and Jérémie Szeftel proved that slowly rotating Kerr black holes are stable, meaning that if you perturb a Kerr black hole in a gentle way, by giving it a little ‘bump’, it will settle down and behave in just the way the Kerr solution prescribed. In 2023, Marcus Khuri and Jordan Rainone proved that an infinite family of black holes, configured in a variety of elaborate shapes, are mathematically possible in higher-dimensional spaces that extend beyond the three familiar dimensions. While such exotic entities are by no means certain to exist, there is nothing in mathematics that rules them out.

Meanwhile, there are several open problems concerning black holes that have kept mathematicians busy for more than half a century. One is the cosmic censorship conjecture, first posed by Penrose in 1969, which holds (in one of its various forms) that singularities must be concealed behind an event horizon. Or, to put it more starkly, there are no ‘naked’ singularities. The second problem relates to the no-hair theorem (or actually conjecture), which posits that black holes can be fully characterised by their mass, spin and charge. Restating that in slightly different terms, there is no way to distinguish between two black holes that have the same mass, spin and charge. Special cases have been solved for both of these enduring problems, but there are no complete solutions for either of them.

Scientists still have deeply profound questions about black holes. And though technology has finally enabled us to glimpse the tumultuous exteriors of these objects, mathematics is often all we have to illuminate those places that our instruments cannot penetrate – including the shadowy realm, deep inside a black hole, that is otherwise obscured by an event horizon.

The script creator




This was channeled. how many times has this happened in the past? At least it all happened in our near lifetimes and in the cradle of modernity.

The vision of a spiritual informant has been passed down to us over and over.  In this case good knowledge was shared.  Often spiritual informants come up short.  That is a caution


Yet this happened for this tribal group at the time they also adopted Christianity.

are we missing something folks?


The script creator

Pau Cin Hau dreamt of an alphabet for a language that had never been written down. So began the religion of Laipianism


A group of Chin people, c1906. Courtesy the East Burma Collection and © UO Museum of Natural and Cultural History


is an MPhil student in the Department of Asian and Middle Eastern Studies at the University of Oxford, UK.

https://aeon.co/essays/the-indigenous-faith-that-reveres-its-own-alphabet-as-sacred

In July 2019, I visited Siang Sawn, a small village in Chin State, western Myanmar. Sparsely populated, mountainous and underdeveloped, Chin State is one of the least accessible regions in Myanmar. In the monsoon, roads across Chin State – mostly dirt lanes – turn into pools of sludgy mud, extremely toiling to traverse. Stunning mountains shrouded in clouds dominate the horizon.

On a rain-soaked monsoon afternoon, I was in Siang Sawn to learn about Laipianism, a local religion practised in Chin State. It is one of the last surviving, well-organised Indigenous faiths that emerged in the early 20th century as a response to the spread of Christianity in colonial Southeast Asia. Siang Sawn is considered the ‘spiritual homeland’ of Laipianism, a religion that has only about 5,000 followers. In the overwhelmingly Christian Chin State, this remote village is an exclusive home to its followers. With a population of a little under half a million, the Chin people (also called Zo) are considered a taingyinthar – ‘Indigenous’ race – in Myanmar. At least 90 per cent of the Chin adhere to one or another denomination of Christianity. The rest follow Theravada Buddhism, Burmese nat cults, and Laipianism. Home to 300 people, Siang Sawn is a self-sufficient pastoral community of farmers who cultivate paddy, keep kitchen gardens and rear animals.

Walking past a few evenly spaced, bungalow-like brick houses through the main street in Siang Sawn, I came upon distinctive Laipian religious architecture: a dome-shaped mirrored building that housed an effigy and heavenly portraits of a revered man, Pau Cin Hau. The building is a place of worship, and Pau Cin Hau’s portraits also adorned the doors of each house.


A Laipian hall of worship in Myanmar. Courtesy Kam Suan Mang

A Chin healer and dreamworker, Pau Cin Hau (1859-1948) was the founder of Laipianism. The religion is believed to have originated with a series of dreams he had in 1900, in which he would see an elderly man with a radiant halo around his face. In one of the first dreams, the iridescent, saintly figure hands Pau Cin Hau a book containing certain symbols and teaches him to make certain shapes. Then, over a period of two years, he sees various symbols come afloat in recurring dreams. With these symbols, in 1902 Pau Cin Hau came up with a logographic script for the local Chin language – the first time the spoken language was rendered in writing, and a watershed moment in Chin history. Later, he simplified the script into an alphabet consisting of 57 characters. The script came to be known as lai, which means ‘reading and writing’, ‘script’ and ‘literature’ in the Chin language. The invention of the script earned Pau Cin Hau the moniker Laipianpa, meaning ‘the script creator’.


Pau Cin Hau, in longyi and donning a turban, (second from right) in an undated photo with colonial officials and Christian missionaries. Courtesy Kam Suan Mang

Pau Cin Hau said that the haloed figure he’d been seeing in his dreams was Pathian (also spelled Pasian), ‘the creator of heaven and earth, the healer of all diseases.’ And that Pathian had instructed him ‘to spread the message that the Chin people should worship only Pathian, not any other spirit.’ Soon, Pau Cin Hau started preaching monotheistic teachings to worship one God, Pathian. Locals would come to call Pau Cin Hau’s teachings Laipian Pawlpi, ‘the religion of the script creator’.


In traditional Chin cosmology, people believed in a number of spirits of nature collectively called dawi, like the nat spirits of the Burmese. The greatest of these dawi spirits was Khuazing. However, the Chin also had a somewhat vague concept of an all-powerful higher god whom they called Pathian. A British military administrator in the region, Thomas Herbert Lewin, popularly known among the Chin as Thangliana, recorded a Chin man’s religious beliefs in his book, Wild Races of South-eastern India (1870). The Chin man told Lewin that they believed in two gods: Patyen (Pathian) and Khozing (Khuazing). Pathian ‘is the greatest: it was he who made the world’. The other god, Khuazing, ‘is the patron of our tribe, and we are specially loved by him,’ the man insisted. ‘The tiger is Khozing’s house-dog, and he will not hurt us, because we are the children of his master.’

From this description, Khuazing seems to fit the definition of what the anthropologist Marshall Sahlins calls a ‘metaperson’, found in traditional cosmologies worldwide. In The New Science of the Enchanted Universe: An Anthropology of Most of Humanity (2022), Sahlins defines metapersons as ‘other-than-human persons endowed with greater-than-human powers’ who own beings, places and resources, and determine human fate in everyday life. Khuazing is thus a metaperson of Chin cosmology who owns the forest – hence the tiger is his house-dog. The Chin made offerings to Khuazing and his subordinate dawi spirits in spots near water sources, beneath trees, at hallowed rocks, in forests and at the entrance of villages. This was an ‘immanentist ontology’, a worldview defined by the attempt to call upon a supernatural power to assist life in the here and now – to ensure wellbeing, to make the fields fertile, and the sick healthy. This power was seen to be the gift of metapersons like Khuazing.

In 1902, Pau Cin Hau started preaching that the Chin should stop making sacrifices to Khuazing and other dawi spirits – the immanent metapersons or gods – and should instead pray solely to Pathian, the transcendent God. This new theology preached by Pau Cin Hau, albeit built on traditional Chin cosmology, was a form of transcendental revolution. In the book Zo People and Their Culture (1995), the historian Sing Khaw Khai states that: ‘It was Pau Cin Hau who proclaimed that the [Pathian] were only one God. He announced that [Pathian] was the supreme being who created the universe … [Pathian] stood for God and all other living divinities were collectively referred to as Dawi.’ Pau Cin Hau preached that, by paying obeisance to God (Pathian), any threat from the dawi spirits was averted. Thus, the Pau Cin Hau movement was indeed an example of a switch to transcendentalism.

By the 1930s everyone who was not a Christian was a follower of Pau Cin Hau’s religion

The move from immanentist practices towards transcendentalism is a global phenomenon in history. Sahlins argues that the ‘enchanted universe’ of immanentist religions largely gave way to transcendentalist religions that arose in much of the world in the Axial Age of the final centuries BCE. In Unearthly Powers: Religious and Political Change in World History (2019), the historian Alan Strathern shows that the switch to a transcendental religion is often a result of conquest and contact with monotheistic cultures. In the case of the Chin Hills – conquered by the British in the early 1890s – this shift may also have been triggered by colonial contact and conquest. Arthur and Laura Carson, the first Christian missionaries to the Chin people, landed in Haka, the capital of the Chin Hills, in 1899 – a year before Pau Cin Hau claimed to have had the first of many of his dreams about Pathian, his teachings and the script.

Chin society was initially reluctant to accept new religious ideas – both Christianity and Pau Cin Hau’s teachings. While the Carsons got the first convert after five years, in 1904, Pau Cin Hau started to attract the first of his followers only around 1906. ‘I stood alone in my faith for three years during which time the members of my own family, even, reviled instead of encouraging me,’ Pau Cin Hau told J J Bennison, the superintendent of census operations in Burma, recounting the early days of the movement. ‘But gradually, as my neighbours and even people from distant villages saw me still enjoying sound health, my religion began to spread, until after six years people from all parts of the hills became my fellow worshippers.’

In spite of its initial rejection, Pau Cin Hau’s religion effectively became, in just a few decades, the traditional Chin religion, outnumbering Christians at the time. In 1967, E Pendleton Banks, a Harvard-trained anthropologist who studied Laipianism, noted: ‘The usual reply of a non-Christian to the inquiry of a government official or a census taker about his religious affiliation was “Pau Cin Hau”.’ Thus, by the 1930s everyone who was not a Christian was a follower of Pau Cin Hau’s religion.

The first anthropologist to write on the Pau Cin Hau movement, H N C Stevenson, contended in his thesis, submitted to the University of London in 1943, that the primary appeal of Pau Cin Hau’s religion over Christianity rested on the fact that Pau Cin Hau allowed his followers to drink zu, the traditional alcoholic drink that the Christian missionaries sternly forbid.

While it began as an Indigenous reform movement, Pau Cin Hau’s movement would soon compete with Christian missionaries as proselytisation intensified in the Chin Hills. Somewhat paradoxically though, the Pau Cin Hau movement also laid the groundwork among the Chin for the spread of Christianity – the religion that the majority of Chin practise today. Two modern Zo scholars, the historian Pum Khan Pau and the theologian Philip Cope Suan Pau contend, in the former’s words, that ‘the early success of the Pau Cin Hau movement facilitated the growth of Christianity’. Once Chin society accepted Pathian as the supreme being following Pau Cin Hau’s teachings, it became easier for the missionaries to communicate the Christian gospel. Over time, ‘Pathian’ would become the name of the Christian God through a process of semantic reconfiguration of the term. Locals actively participated in the process of missionary translation through the Pau Cin Hau movement. Pau Cin Hau’s monotheistic teachings had already popularised the idea of one supreme being, Pathian, and made the community ready to accept the missionary translators’ semantic reconfiguration of the term to refer to the Christian God.


‘The Sermon on the Mount’ in Pau Cin Hau script. Photo Bikash K Bhattacharya

Christian missionaries themselves nonetheless held an ambivalent view of Pau Cin Hau’s religion. Some saw the shift to monotheism introduced by Pau Cin Hau as an awakening and a precursor to acceptance of Christianity, while others thought of it as an impediment to the spread of Christ’s gospel. The 33rd Annual Report of the British and Foreign Bible Society (Burma Agency) in 1932 stated that Pau Cin Hau’s ‘worship of one Creator God seems to be drawing near to genuine Christian ideals … with sympathetic and wise leadership this indigenous and spontaneous quest after higher things can be turned into a definite movement towards Christianity.’ On the other hand, Joseph Herbert Cope, a Baptist missionary stationed in the Chin Hills at the time, maintained that hundreds of Chin were ‘wasting their time’ on Pau Cin Hau’s script and his ideas.

There are certain structural similarities between Laipianism and Christianity

Some scholars consider Pau Cin Hau’s religion a version of local Christianity. In 1943, the anthropologist H N C Stevenson wrote that ‘the [Pau Cin Hau] cult was an indigenous variation of Christianity better suited to the local conditions.’ And in 2013, the historian Bianca Son Suantak wrote in her thesis at the School of Oriental and African Studies in London that Pau Cin Hau’s religion was a ‘carbon copy’ of Christianity.

Despite the views of these scholars, Elizabeth S Cope, who served as a missionary in the Chin Hills for 30 years and whose husband was the pioneer missionary Joseph Herbert Cope, stated that Pau Cin Hau was not a convert and indeed always opposed the missionaries. Thang Za Dal, a contemporary Chin intellectual and the author of The Chin/Zo of Bangladesh, Burma and India: An Introduction (2014), doesn’t agree that Pau Cin Hau’s religion is a version of Christianity. ‘There is really nothing about the Bible, Jesus Christ or the fullness of Christian ethical and moral teaching in Pau Cin Hau’s doctrine,’ he writes. ‘It has its own scriptures consisting of six books called Bu, all written in Pau Cin Hau script, that outlines its religious-spiritual system,’ Further, in an interview in 2020, Dal told me that researchers don’t take into account the practices of present followers of Pau Cin Hau’s religion – and thus ignore ‘ethnographic realities’ – which leads them to erroneously conclude that Laipianism is a version of Christianity.

That said, there are certain structural similarities between Laipianism and Christianity. Much like the Christian discourse of healing, Pau Cin Hau articulated the relationship between Pathian and his followers in a framework of healing: he called Pathian ‘the healer of all diseases’ and the religion he was preaching ‘a way of curing sickness’. In some contexts, this characterisation was metaphorical, but elsewhere it was just as much literal. Supplication of Pathian and living according to the teachings of Pau Cin Hau are thought to be genuinely curative. The anthropologist E Pendleton Banks speculated that Pau Cin Hau might have been exposed to the core ideas of Christianity as well as to the healing practices of a travelling missionary physician. ‘Here was a readymade conjunction between monotheism and curing,’ he wrote. Besides, just like Jesus is considered the son of God with healing powers, so is Pau Cin Hau seen as the chosen son of Pathian with power to cure diseases.

To understand the current religious practices of Laipianism, I met with Kam Suan Mang in Siang Sawn. In his late 50s and stockily built, with a round face and black hair, he held the post of Laimang, meaning ‘script king’, the title of the religious head of the Laipian community. He lived in a two-storey brick bungalow painted in pink, with a terrace on the upper storey that offered a commanding view of the village. The walls of his house were filled with several paintings of Pau Cin Hau and framed photos of the Pau Cin Hau script. Kam Suan Mang was chosen as Laimang in 1995 in a series of dreams received by several members of the community.

‘We observe different holidays throughout the year, such as Pathian Saints’ Day [1 December], Pathian Servants’ Day [21 November], Pathian Hymns’ Day [21 February], among others,’ explained Kam Suan Mang. He looked sharp in a white long-sleeve shirt and a longyi decorated in traditional Chin patterns. ‘In Siang Sawn, these days are recognised as holidays, and you can devote yourself to worship. Worship entails singing of hymns composed by Pau Cin Hau and his early followers, and making prayers to Pathian.’ He continued: ‘If you ask me what Pau Cin Hau religion is all about, I’d say it is the faith in Pathian as the almighty creator, and the teachings of his chosen son Laipianpa Pau Cin Hau. In terms of everyday conduct, our beliefs emphasise what we call “holy behaviour” and it entails practising justice, harmony, discipline, peace and hygiene.’

The religion is not related to Christianity by any stretch of imagination although one might find some superficial similarities, he further asserted. ‘We have always been defined [by others] in terms of what we are not, and in relation to Christianity. It is often overlooked that Zo cosmology already had the concept of one God Pathian. It is Christianity that appropriated the concept once it was popularised by Pau Cin Hau.’

Chin society must have seen value in the written technology brought in by the missionaries

Perhaps what makes Laipianism truly unusual (and sets it apart from many other religions – including Christianity – in a peculiar way) is the emphasis placed on the Pau Cin Hau script both as an icon and an index: the script would not only be used to write its scriptures, but pictures or inscriptions of letters from the script would adorn the sect’s places of worship and homes of the followers, just as the Holy Cross adorns Christian churches. In Siang Sawn, as I left Kam Suan Mang’s place on that warm afternoon and walked along the pebbled street in the middle of the village, I noticed that each house had pictures of the script hanging above the door, often accompanied by a picture of Pau Cin Hau.

Writing in 1967, Banks had suggested that Pau Cin Hau’s script is a case of ‘stimulus diffusion’: a local adaptation of the missionary idea of the centrality of the text in preaching the gospel, drawn from the Protestant theological doctrine of ‘sola scriptura’. He tried to theorise Pau Cin Hau’s religion through Anthony F C Wallace’s concept of ‘revitalisation movements’, which are ‘deliberate, conscious, organised efforts by members of a society to create a more satisfying culture.’ Chin society must have seen value in the written technology brought in by the missionaries. Which was why, Banks argues, Pau Cin Hau and his followers adapted the idea of writing and came up with a script of their own. It is worth mentioning that mission activities were essentially centred around acts of translation: in fact, the religion scholars Brainerd Prince and Benrilo Kikon have argued that the mission is translation. Pau Cin Hau understood that – especially the centrality of writing in missionary translation activities. He knew that, if his teachings were to gain the attention of the people, he too needed to have the technology of writing like the colonial missionaries, a wonder that had stirred immense curiosity among many Chin.

There is a popular narrative among Laipian followers that explains what propelled the script to become the central symbol of their religion. It goes like this: when the British administrators and Christian missionaries rendered the Chin language into writing for the first time in the Latin script in the 1890s, Pathian was gravely displeased; and he revealed through Pau Cin Hau the ‘true script’ that can accurately render into writing the tongues of the Chin people.

The terminologies used to describe the hierarchy of the religion also suggest the importance of the script in Laipianism: the highest spiritual position in the community is called Laipianpa, ‘the script creator’, and the next role directly underneath that is Laimang, ‘the script king’. While Laipianpa is a position reserved only for the late founder of the religion, Pau Cin Hau, and no one else can take it, the person to hold the second-highest rank, Laimang, is believed to be chosen by Pathian from time to time.

In the decades following Pau Cin Hau’s death in 1948, Laipianism gradually lost followers to Christianity, the religion that more than 90 per cent of the Chin now follow. The total number of Pau Cin Hau followers has declined from 37,500 in 1931 to around 5,000 today. The historian Pum Kham Pau argues that this shift started once the elites of Chin society started to see Christianity ‘as an alternative source of health and power’. Consequently, it paved the way for the conversion of the common people to Christianity.



The most commonly used illustration of Pau Cin Hau in Laipian religious settings. Courtesy Kam Suan Mang

Today, Chin state remains one of the poorest regions of Myanmar. In a remote mountainous area neglected by the state, Christianity provides a range of services that Laipianism can’t: English-language education, medical care and, to some extent, employment opportunities. These opportunities provided by the Christian churches of various denominations have played a very crucial role in attracting people to Christianity.

In Siang Sawn, Kam Suan Mang and the elders are trying to preserve their faith. In 2013, they published a booklet, History of Pau Cin Hau’s Siang Sawn Religious Sect, outlining the history of the Laipian community in the English language for the first time. ‘The idea behind setting up an exclusive Laipian settlement was to revive the religion and create a spiritual homeland where followers can live according to the teachings of Pau Cin Hau,’ Kam Suan Mang said. One important belief held by the sect is ‘to be in conformity with the passing of time,’ which, he explained to me, means adaptability in the face of challenges. ‘We are open to revising and adjusting our beliefs and practices when necessary to incorporate contemporary values and to be in conformity with the passing of time.’

As a silver lining, the Pau Cin Hau script has garnered wider interest among linguists in the past two decades. The script was added to the Unicode Standard in June 2014, and it is increasingly being used by the Laipian community for everyday communication. ‘Now we use Pau Cin Hau lai to write messages on mobile phones, young people use it to make posts on Facebook,’ said Salai Cin Kang, a resident in Siang Sawn. ‘The script has become one of the most visible markers of our identity on digital platforms.’ Kam Suan Mang has some reservations, though. He says this development has a different – and ‘concerning’ – side as well. As people increasingly use the script – the core symbol of the religion – for everyday communication, there is a risk of its losing sacred status, relegating it to a mundane writing system. Quoting the 13th-century Japanese Buddhist philosopher Dōgen Zenji, Kam Suan Mang said: ‘In the mundane, nothing is sacred.’

Living Through Helene




nothing like an eye witness report. again the natural community drew together for physical and emotional support.

We have not actually learned how to engineer such a natural community.  Manufactured homes can be made robust and lofted above the center of mass of nearby trees.  all on a robust foundation frame.

Much as the multi concrete slab system is great, A natural community can be built out over forest and farmland while pr3eserving community.


Living Through Helene 


There is great suffering happening right now and more to come, but something is unquestionably revealed when the lights go off.





https://crisismagazine.com/opinion/living-through-helene




I  went to bed on Thursday night the 29th of September shrugging off the approaching hurricane Helene. I live in the mountains of North Carolina, and I know hurricanes generally peter out by the time they get to the hills. My neighbor and I did think the night before that maybe one of us should go get some extra gas, just in case. We didn’t.

I was not the only one who wildly miscalculated the storm. To situate the story a bit, we are in Polk County, which is where the Lake Lure dam was now famously near failure. That’s up the hill from me, more into the mountains; and, as you have likely seen, up from there the devastation is still something being revealed daily. Where I am, in the lower land, the trouble was mostly with an amazing number of trees and power lines down. We got power back about a week after the storm, which seems like a marvel.

Naturally, when all normalcy breaks down, one reflects on things. The most normal thing that was gone was our connection to “the world” via the internet and cell phones, since the towers were down or very spotty; and, for some time, even smartphones could not get through to the internet. At one point, we got a text that 911 was no longer working. Saying it “went dark” is an understatement. Such things we take for granted, like the background programs running on this computer as I type. But they aren’t neutral, and they are doing something to us all the time simply because they are there all the time.

Some people shrug off the weirdos who think that the broadening world of global-techno-whatever is a benign act of progress, but I think they are wrong. And the disaster of Helene was revelatory. Paul Kingsnorth has done a good job, I think, of showing how our so-called order today is the very “spirit of a machine,” which he puts thus:The ultimate project of modernity, I have come to believe, is to replace nature with technology, and to rebuild the world in purely human shape, the better to fulfill the most ancient human dream: to become gods. What I call the Machine is the nexus of power, wealth, ideology and technology that has emerged to make this happen.


In the Book of Revelation, the Antichrist seems to be a sort of machine, a power that isolates us away from God, man, and nature all while making us think we are served well by it—we know from Scripture that it gains considerable strength by controlling economic activity and draining man of relational contact. Last week, nature refused to be replaced and showed her power. There is great suffering happening right now and more to come, but something is unquestionably revealed when the lights go off—or, put differently, when the real lights come on.

The spirit of the machine keeps us away from one another. It was amazing how quickly people started being together when it went dark. Before you knew it, we had neighbors over and relied not on the phantoms of things via streaming but were forced to live only from real things—we were playing music (on instruments), cooking meals together (on fire), and communicating (on a porch). Real things ruled the day. The recently tumultuous sky turned to a stunning sunset. My most proximate neighbor is someone I almost never see thanks to video games, but I couldn’t keep him away once the power was off.

That the spirit of the machine keeps us apart is an unmistakable reality. Of course, it does this by solving the problem of connection with “media,” and its artificiality is its lifeblood. Our revelry on the porch wasn’t without knowledge of suffering around us (however, you readers probably knew more than we did, since we had very little cell service and no other media); and when the time came, everyone was ready to serve and help. People often note that disaster brings out a spirit of service in many people, but we’re wrong to picture this merely as practical and necessary functions executed in the light of clear need. In such times, people also enjoy their time with other people, they become better at learning to know and be known by one another. Throttles of chainsaws open up, yes, but hearts open up too.


Being able to help one another practically is a welcome change of pace. In the Gospel, Our Lord challenges us to love our neighbor. At that time, the question seemed to be, “Who’s my neighbor? Jew or Gentile?” Today when we hear “love your neighbor,” the question is “How?” Whether it’s welfare or direct deposit paychecks, our resources and services flow in and out of the wires and signals around us, and we’re left with little moments of waving or, at best, chitchatting over the fence.

A defining characteristic of today’s suburbanized economy is that our practical lives are not intertwined with our neighbors—we likely don’t even know the occupation of the people around us, only that it must be somewhat similar if we can afford to live on the same side of town together. Therefore, the only thing harder today than knowing your neighbor is trying to know what he might need, which is why our neighborly care rarely looks like the New Testament’s call to provide tangible things beyond pleasantries like food and clothing. But, when a tree is blocking the driveway of an old lady, or an inexperienced off-roader is stuck in a ditch, love becomes so much easier. A defining characteristic of today’s suburbanized economy is that our practical lives are not intertwined with our neighbors.Tweet This

Walker Percy famously said that we are way more jazzed up when our neighbor suffers than when he prospers, which is why we can remember juicy gossip more than the names of our friends’ newborns. But Percy also notes that we tend to rise to life when things are going badly. As disasters are wont to inspire, the heroes swarm wherever there is need.

This seems particularly good for men, who can apply actual strength and—I would argue—a dispensability that makes them perfect for the sort of sacrificial priestliness that healthy societies ask of their men. In other words, neighbors start taking care of each other when it becomes obvious that that’s what is needed. The machine takes care of you because it is profitable to do so. Your neighbor takes care of you because it’s right and rewarding. People really do want to be together, help each other, and be the hero. That we need a disaster to live that way is a revealing indictment on our society.


The machine doesn’t care for you in the same way—it can’t. The large corporate grocery store, for example, let food go to waste instead of distributing it because then they could collect the insurance from product loss. Did you also know it’s illegal to give such goods away to feed to pigs? It must go to a landfill to rot. They couldn’t even use money because their “system was down,” which means that they could not make an exchange of goods with legal tender because the computer—and likely someone up the chain—said they couldn’t. My local feed store and a small local grocery store, by contrast, were taking both money and IOU’s, which I am quite sure will be honored. I’m thinking now the move away from cash is something I should care about more.

We’ve been robustly homesteading for about twelve years, and the security of having real things was as evident as ever. In my little neighborhood, there was meat, eggs, dairy, and vegetables because it’s a rare place of agrarian interest. Heck, a local homestead brought us 160 strawberry plants to plant while everything was down. People just across the street were happy to learn that the cows they see every day actually do have milk in them and we know how to get it out. I recognize that this is somewhat extraordinary, since being rural does not necessarily mean people are growing food.

But the reverse is also true—being suburban doesn’t have to mean non-productive. I’m no longer laughing at my more intense prepper friends, since they were indeed more prepared than others. But I am also convinced that the same prudence that has provision beyond the habit of weekly grocery dependence would make investment in the real things of productivity, or at least locate where such things are.

If this disaster were larger and the machine were cut off for longer, we certainly would start to feel the void of seeds and know-how, and things would get uglier. Ramping up our productive property seems more imperative now, not merely for disaster preparedness but because it’s a good way to live. Or, as the old saying goes, the real wealth is always in the heard not the bank. (To that end, don’t forget to join us at the Liturgy of the Land conference to get a little more know-how.)

Localism is the alternative to the machine and, I think, the necessary life of the Christian who must love his neighbor if he claims to love his God. “Localism,” for me, is simply no longer a matter of adjusted consumerism and bumper stickers—do you feel more “local” when you buy from the “local farm” section at the grocery store? Despite charges of impractical romanticism, it is actually truly romantic (i.e., loving) and unyieldingly practical —which is likely the real reason we avoid it.

G.K. Chesterton called our care for one another, the kind that creates and sustains actual community life, by the name “sympathy.” Wendell Berry calls it “affection.” These words are meant to say that you can only love what you know, and you love them not merely by sympathetic affection but tangible care. It’s just that we tend to care for what we have sympathetic affection for, and we can only have a lasting care for things we are close to, which is why the news cycle will give up on the sensation of the suffering long before the suffering will end.

Put differently, where your treasure is, so too is your heart. The spirit of the machine is heartless in this sense. It can’t love you because it can’t know you. I’m sure they will work tirelessly to restore us to normalcy and trade, which I firmly believe they must do for the internal logic of profitability, which trumps all. I’m sure I will be told to be more grateful for the machine because it will be what gets trade and services back up and going.

But we might also remember that tyrants do their best work when they supply for needs, not when they take them away. That Amazon can get me a new spatula that was made in China delivered tomorrow is certainly an amazing feat, but it is nothing like an amazing grace. Simply put, the machine does not take care of you from care for you. Only those with true affection for you can do that—neighbors.

As I sat with a friend and we reflected on the hard lessons of love, care, and how our technological severing actually connected us together during the storm, I couldn’t help but wonder if we have the courage to continue in what we know to be true and good for us, or if we will simply plug back in and carry on in the daze of disconnect that modern life requires.

Saturday, October 19, 2024

Arizona Early Voters Shock Far-Left MSNBC -- Not a Single One Says They're Backing Kamala!



I do think that we will have an electoral blowout.  Provided the ballots get counted.  Trumps first term put aside irrational fears of those hard core DEM electors.

And the the Biden admin completely wasted them.  No one voted for that!

So they will turn out en masse to make it a unanimous vote for Trump.  If that is even possible, I am sure trump will approach it.



Arizona Early Voters Shock Far-Left MSNBC -- Not a Single One Says They're Backing Kamala!

10-17-2024 • https://www.thegatewaypundit.com, By Jim Hoft

Arizona, a critical battleground state, has begun its early voting period for the November election, and voters are already making their voices heard at mailboxes and polling locations across the state.

The unexpected surge in early voting has been fueled by none other than former President Donald Trump himself.

Breaking from his previous criticism of mail-in voting, Trump has urged his supporters to utilize every voting option available this year, including early and absentee voting.

"THANK YOU, ARIZONA! Early voting by mail and in-person opened in Arizona earlier this week—so if you have a ballot, return it immediately, and if not, GO VOTE the minute the polls open tomorrow, and get everyone you know to cast their ballots for Trump and Republicans at every level!" Trump wrote on Truth Social last weekend.

"With your help, 23 days from now, we are going to WIN Arizona, we are going to defeat Kamala Harris, and we are going to usher in a new Golden Age of American Success for citizens of every race, religion, color, and creed! swampthevoteusa.com/," he added.

According to AZ Central, polling numbers show Trump with an edge over Harris in Arizona. As voters flock to early voting locations, turnout levels are spiking.

An MSNBC reporter, covering the scene in Mojave County, noted the palpable energy, reporting: "We did not find a single person who audibly would tell us that they voted for Kamala. These were Trump supporters getting out to vote early in the all-important Mojave County."

Voters interviewed by MSNBC shared their motivations for voting early. For some, this was their first time voting ahead of Election Day, and they pointed to Trump's personal call to action.

One voter candidly shared, "Honestly, because Donald Trump told me to."

Another voter, previously absent from the polls in 2020, was now casting a ballot due to their concern for the nation's current trajectory.