I like the way the band sticks it to "Old Shaky," but that's just me. Rumor has it things are getting nasty in Atlanta, and bikers are heading North.
Bring it on,
LSP
We make space for transgender brothers and sisters to participate and lead.
We are self-reflexive and do the work required to dismantle cisgender privilege and uplift Black trans folk, especially Black trans women who continue to be disproportionately impacted by trans-antagonistic violence.
We build a space that affirms Black women and is free from sexism, misogyny, and environments in which men are centered.
We practice empathy. We engage comrades with the intent to learn about and connect with their contexts.
We make our spaces family-friendly and enable parents to fully participate with their children. We dismantle the patriarchal practice that requires mothers to work “double shifts” so that they can mother in private even as they participate in public justice work.
We disrupt the Western-prescribed nuclear family structure requirement by supporting each other as extended families and “villages” that collectively care for one another, especially our children, to the degree that mothers, parents, and children are comfortable.
We foster a queer‐affirming network. When we gather, we do so with the intention of freeing ourselves from the tight grip of heteronormative thinking, or rather, the belief that all in the world are heterosexual (unless s/he or they disclose otherwise).
We cultivate an intergenerational and communal network free from ageism. We believe that all people, regardless of age, show up with the capacity to lead and learn.
We embody and practice justice, liberation, and peace in our engagements with one another.
I also hope it doesn't result in a similar scenario to the Liverpool (where else?) police strike of 1919. I remember hearing an interview in 1978 with a surviving eye witness of what happened at the moment in 1919 when the hue and cry went up, 'THE SCUPPERS ARE OUT!'
This, you will understand, was not a reference to the sexual orientation of the constabulary but the signal for society to promptly revert back to pre-Norman Conquest times in the space of about 10 minutes.
Still, maybe in the future a replacement police force comprised of actors, pavement artists, vegan entrepreneurs, anti-homphobia outreach workers, bunny mothers, preforming mimes and 'social influencers' may do what's necessay.
More worryingly given the rise of AI, it could go another way entirely.... I have seen the 21st century both in 'Demolition Man' and 'Robocop'...
What a choice before you!
`Let the Nation decide'.
Excuse me, Democrats," ripped Obianuju Ekeocha on social media, "Don't treat Africans like we're children. These fabrics and these colorful things that we have within our culture and tradition, they all mean something to us. I know you look at us and you say, 'Oh, Africans are so cute in all of your colorful dresses.' Well, some of those dresses and patterns and colors and fabrics actually do mean something to us.
. . . the Trinity is not primarily a doctrine, any more than the incarnation is primarily a doctrine. There is a doctrine about the Trinity, as there are doctrines about many other facts of existence, but, if Christianity is true, the Trinity is not a doctrine; the Trinity is God. And the fact that God is Trinity—that in a profound and mysterious way there are three divine Persons, eternally united in one life of complete perfection and beatitude - is not a piece of gratuitous mystification, thrust by dictatorial clergymen down the throats of an unwilling, but helpless laity, and therefore to be accepted, if at all, with reluctance and discontent. It is the secret of God’s most intimate life and being, into which in in his infinite love and generosity, he has admitted us, and it is therefore to be accepted with amazed and exultant gratitude.
The God whom the Christian Church proclaims is the fundamentally triune God, Father, Son, and Spirit, not a unitarian God to whom the trinitarian character is attached as a kind of secondary, or even optional and purely symbolical, appendage.
It is significant that the great ecumenical creed of Christendom cannot profess its belief in the One God without immediately identifying him with the Person of the Almighty Father, and going on from this to speak of the Son and the Spirit, who, while distinct as Persons, are consubstantial with him and derive their being from him.
If, then, the great tradition of Christendom is true, the personal God of unimaginable splendor, bliss, and love, upon whom the world and human beings depend for their existence from moment to moment, is not one solitary monad, but three Persons, united in one life of perfect mutual giving and receiving, a giving and receiving that is so complete that there is nothing to distinguish one from another except the ways in which each gives and receives; a life of sharing so perfect and intense that the most intimate of human unions bears only a remote and analogical comparison to it. And if we wish to acquire some faint understanding of the wonder and glory of the Christian God—who, we must remind ourselves, is the only God there is—we may well find the poets more helpful than the theologians. I have specially in mind Dante, in the final canto of the Divine Comedy, striving to put into words his vision of the triune Godhead, as it smote him in all its dazzling splendor, gathering into its one embrace all conceivable perfections and in its threefold mystery eternally flooding itself with love and satisfying in its mysterious unity every human desire:
That light doth so transform a man's whole bent
That never to another sight or thought
Would he surrender, with his own consent:
For everything the will has ever sought
Is gathered there, and there is every quest
Made perfect, which apart from it falls short.