Suchergebnisse

Jerry Thomas grew up in the Los Angeles area and attended college at San Fernando Valley College (now California State University, Northridge), where he earned a master's degree in urban/economic geography. He is a fifth-generation Californian on his mother's side of the family. After a stint in the Peace Corps in Guyana, South America, Jerry and his wife, Jean (who also grew up in LA), wanted to leave smoggy and congested Los Angeles. They moved to the Santa Cruz area in 1970, and became back-to-the-landers on five acres of land in the foothills of Aptos. In this oral history, conducted by Ellen Farmer on March 20 and May 7, 2007, at Thomas Farms, the Thomases describe how what began as a large garden grew into Thomas Farms, now one of the oldest organic farms in California. Jerry was invited to participate in Rodale's organic certification program that pre-dated California Certified Organic Farmers, and was a founding member of California Certified Organic Farmers. He helped draft the first state organic legislation in 1979. Jerry has served as a County Farm Bureau director and as a member of the County Agricultural Policy Advisory Committee, and frequently speaks at the Ecological Farming Association's Eco-Farm conference. He has served on the Monterey Bay Certified Farmers' Market board of directors. Jean helps run Thomas Farms, and also teaches adult education courses in writing, science and math. A watercolor and monoprint artist, Jean serves on the Pajaro Valley Arts Council; in 2007 she curated Market Motion, an art show about the farmers' markets in the Central Coast area. The Thomases have represented the Community Alliance of Family Farmers (CAFF) as members of the Campaign to Save Pajaro Valley Farmlands and Wetlands. They mentor younger organic farmers, and participate in many local farmers' markets, where their booths are distinguished by a dazzling plethora of colorful sunflowers, zinnias, irises, lilies and other cut flowers.

In this essay relating the political philosophies of Thomas Aquinas to Thomas Jefferson, the author places his thesis in the post modern era to argue that George Washingtons claim of the indissoluble union between virtue & happiness reflected a commitment to eternal rules of order & right. A brief historical discussion of political evolution contextualizes issues of political community in terms of democracy, social contract & majority rule. The status of the Declaration of Independence & the Constitution are related to recent statements by Judge Scalia, & the democratization of the idea of aristocracy. The classical beginnings of the US as stated in George Washingtons inaugural address are related to Aquinas concept of natural law, and are concluded to surpass historicism, relativism, & nihilism as the true American inheritance. J. Harwell

A new look at Thomas Morton, his controversial colonial philosophy, and his lengthy feud with the Puritans Adding new depth to our understanding of early New England society, this riveting account of Thomas Morton explores the tensions that arose from competing colonial visions. A lawyer and fur trader, Thomas Morton dreamed of a society where Algonquian peoples and English colonists could coexist. Infamous for dancing around a maypole in defiance of his Pilgrim neighbors, Morton was reviled by the Puritans for selling guns to the Natives. Colonial authorities exiled him three separate times from New England, but Morton kept returning to fight for his beliefs. This compelling counter-narrative to the familiar story of the Puritans combines a rich understanding of the period with a close reading of early texts to bring the contentious Morton to life. This volume sheds new light on the tumultuous formative decades of the American experience

Once again, the United States is at war. Just as in the 1960s and 1970s, the battlefield is halfway around the globe in a third world country. The deployment of military force is again justified partly in terms of national interest, but also in terms of bringing modernity, freedom and prosperity to a people whose society can be described in terms such as "traditional," "despotic," "backward," "undemocratic," and/or "underdeveloped." The exact meaning of the polar opposition signaled by the words "modern" and "traditional" is, like all politically charged terms, subject to debate and far from stable, but the polarity has figured importantly in international affairs ever since the end of World War II, and its salience was sharply heightened by the suicidal attack on New York's World Trade Center in September, 2001. That tragedy, together with the erratic bellicosity of the American response—directed not solely at the perpetrator, Al Quaeda, but also at Saddam Hussein's cruel dictatorship in Iraq—put modernization back in the headlines for the first time since 1975, when the United States pulled out of Vietnam in defeat. With the return of modernization comes the vexing problem of what to make of differences between "us" and "them." What ethical obligations do scholars have in a world increasingly crowded with people who are eager to sacrifice lives—their own or others'—for the sake either of preserving tradition, or of hastening the triumph of modernity? Most pressing of all, given the potentially civilizational scale of the conflict, is another integrally related question: what does the future hold for ethnocentrism?

States as international persons — In general — Continuity of States — Succession of governments — Government of the State taken over by military authorities — Laws promulgated by the military regime — Whether valid and enforceable — The law of Sierra Leone