Oxfam works to create lasting solutions to poverty by listening to communities and providing support for projects they feel will improve their lives. This can include things like chickens, farming equipment, or wells. Recent commitments by world leaders on climate change are an important step towards addressing its effects. The US pledged $3 billion to the Green Climate Fund to help vulnerable countries deal with climate impacts like droughts and floods. While climate change affects everyone, its impacts fall most heavily on the world's poorest people. Support for initiatives that help poor communities adapt to climate change could significantly improve lives.
Since 1992, the world has gotten faster, smaller, and significantly more connected. We’ve seen increases in global literacy, access to water, and life expectancy. We’ve experienced a communication revolution, a technology revolution, and more recently, a series of very powerful people-powered revolutions. The world is by many indicators actually a smarter, safer, and more loving place than it was when back then. It’s hardly the same planet as it was in 1992 – perhaps almost unrecognizable to those who’ve been hibernating in their Doug Drabek jerseys – and we’re better off for it.
Since 1992, the world has gotten faster, smaller, and significantly more connected. We’ve seen increases in global literacy, access to water, and life expectancy. We’ve experienced a communication revolution, a technology revolution, and more recently, a series of very powerful people-powered revolutions. The world is by many indicators actually a smarter, safer, and more loving place than it was when back then. It’s hardly the same planet as it was in 1992 – perhaps almost unrecognizable to those who’ve been hibernating in their Doug Drabek jerseys – and we’re better off for it.
This month in our ongoing FringeStream series, our monthly magazine exploring how the fringes of culture are shaping mass behaviors, we're digging into the a topic that tempts us all: FOOD. In gaining an understanding of FringeStream Food, we've unearthed some interesting findings that recognize how the simultaneous celebration of food culture and turmoil of traditional food systems have led to mainstream confusion over what to eat. Find out how empowered groups are moving beyond our over reliance on over-processed convenience food to create new opportunities and an increasing Appetite for Conviction.
Stirring It UpHow to Make Money and Save the World.docxsusanschei
Stirring It Up
How to Make Money and Save the World
Gary Hirshberg
For Meg, whose partnership and love
make the impossible possible, and for
Alex, Ethan, and Danielle,
who give me hope and purpose.
Contents
A Note on the Production of This Book
Foreword
1 Natural Profits
2 Mission Control
3 From Co2 Toward CoNO
4 Hands Across the Aisle
5 The Delicious Revolution
6 No Such Place as Away
7 Nurturing Those Who Nurture the Earth
8 Future Perfect
Afterword
Searchable Terms
About the Author
Copyright
A Note on the Production
of This Book
Through a partnership with NativeEnergy, a privately held energy company
(www.nativeenergy.com), the estimated global warming gas emissions
resulting from the production of this book are being offset by an investment
in a manure digester at the Warner Family Dairy Farm in Narvon,
Pennsylvania. Over its operating life, the digester will capture and use the
methane—a powerful global warming gas—given off by the manure the
farm’s cows produce to instead produce electricity and heat energy. For more
information on how the emissions were calculated, the offset project, or how
you can offset your emissions, visit www.stonyfield.com/stirringitup.
Hyperion saved the following resources by printing
Stirring It Up on New Leaf Pioneer 100 for the text
and Neenah Environment 100 for the jacket.
Both papers are made with 100% post-consumer
waste fiber versus virgin fiber.
TREES:
67 fully grown
WATER
28,769 gallons
ENERGY:
49 million Btu
SOLID WASTE:
3,209 pounds
GREENHOUSE GASES:
6,322 pounds
Foreword
While sweating through my workout at a local gym recently, something
caught my eye. There, outside in the parking lot, stood a varied collection of
compact cars. It struck me that just a year ago, I’d glanced out the same
window at rows crammed with big SUVs. Ours is a middle-income New
Hampshire community, and I had wondered then how the owners of those
rolling Parthenons of Excess were coping with rising fuel costs. Now, on this
particular morning, I saw only one lonely SUV sticking out like a white
elephant among the herd of VW Jettas, Toyota Corollas, and at least five or
six hybrid Priuses.
What had brought about this heartening turn to green? I wondered. Had
all of my neighbors been won over after hearing Al Gore lay out the
frightening facts of climate change in his film An Inconvenient Truth? Had
our local churches persuaded their parishioners that saving the planet was
covered under the divine directives written on Moses’s stone tablets? Or,
perhaps, had a wave of guilt, morality, or newfound virtue washed over my
fellow townsfolk?
In truth, the explanation is far less dramatic—and one you may already
have guessed since it is affecting every city, town, and village in America.
This seemingly sudden turnabout has less to do with a moral awakening than
with a spike in gasoline prices.
My hunch about the prime reason my neighbors had changed their c.
This month in our ongoing FringeStream series, our monthly magazine exploring how the fringes of culture are shaping mass behaviors, we're digging into the a topic that tempts us all: FOOD. In gaining an understanding of FringeStream Food, we've unearthed some interesting findings that recognize how the simultaneous celebration of food culture and turmoil of traditional food systems have led to mainstream confusion over what to eat. Find out how empowered groups are moving beyond our over reliance on over-processed convenience food to create new opportunities and an increasing Appetite for Conviction.
Stirring It UpHow to Make Money and Save the World.docxsusanschei
Stirring It Up
How to Make Money and Save the World
Gary Hirshberg
For Meg, whose partnership and love
make the impossible possible, and for
Alex, Ethan, and Danielle,
who give me hope and purpose.
Contents
A Note on the Production of This Book
Foreword
1 Natural Profits
2 Mission Control
3 From Co2 Toward CoNO
4 Hands Across the Aisle
5 The Delicious Revolution
6 No Such Place as Away
7 Nurturing Those Who Nurture the Earth
8 Future Perfect
Afterword
Searchable Terms
About the Author
Copyright
A Note on the Production
of This Book
Through a partnership with NativeEnergy, a privately held energy company
(www.nativeenergy.com), the estimated global warming gas emissions
resulting from the production of this book are being offset by an investment
in a manure digester at the Warner Family Dairy Farm in Narvon,
Pennsylvania. Over its operating life, the digester will capture and use the
methane—a powerful global warming gas—given off by the manure the
farm’s cows produce to instead produce electricity and heat energy. For more
information on how the emissions were calculated, the offset project, or how
you can offset your emissions, visit www.stonyfield.com/stirringitup.
Hyperion saved the following resources by printing
Stirring It Up on New Leaf Pioneer 100 for the text
and Neenah Environment 100 for the jacket.
Both papers are made with 100% post-consumer
waste fiber versus virgin fiber.
TREES:
67 fully grown
WATER
28,769 gallons
ENERGY:
49 million Btu
SOLID WASTE:
3,209 pounds
GREENHOUSE GASES:
6,322 pounds
Foreword
While sweating through my workout at a local gym recently, something
caught my eye. There, outside in the parking lot, stood a varied collection of
compact cars. It struck me that just a year ago, I’d glanced out the same
window at rows crammed with big SUVs. Ours is a middle-income New
Hampshire community, and I had wondered then how the owners of those
rolling Parthenons of Excess were coping with rising fuel costs. Now, on this
particular morning, I saw only one lonely SUV sticking out like a white
elephant among the herd of VW Jettas, Toyota Corollas, and at least five or
six hybrid Priuses.
What had brought about this heartening turn to green? I wondered. Had
all of my neighbors been won over after hearing Al Gore lay out the
frightening facts of climate change in his film An Inconvenient Truth? Had
our local churches persuaded their parishioners that saving the planet was
covered under the divine directives written on Moses’s stone tablets? Or,
perhaps, had a wave of guilt, morality, or newfound virtue washed over my
fellow townsfolk?
In truth, the explanation is far less dramatic—and one you may already
have guessed since it is affecting every city, town, and village in America.
This seemingly sudden turnabout has less to do with a moral awakening than
with a spike in gasoline prices.
My hunch about the prime reason my neighbors had changed their c.
Americas ShamefalseSinger, PeterPress the Escape key to clo.docxgalerussel59292
America's Shame
falseSinger, Peter
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. The Chronicle of Higher Education55.27 (Mar 13, 2009): B6-B10.
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The US has, for many years, been at or near the bottom of the list of industrialized countries in terms of the proportion of national income given as foreign aid. The ignorance of Americans about their nation's role in aiding the world's poorest people is widespread, and it has been shown in many surveys. Singer discusses the ethical obligations of citizens of developed countries to those living in extreme poverty.
The US has, for many years, been at or near the bottom of the list of industrialized countries in terms of the proportion of national income given as foreign aid. The ignorance of Americans about their nation's role in aiding the world's poorest people is widespread, and it has been shown in many surveys. Singer discusses the ethical obligations of citizens of developed countries to those living in extreme poverty.
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Reducing the number of people living in extreme poverty throughout the world is clearly one of the great moral challenges of our time. Although the issue is by no means absent from what we study and teach, as educators in the United.
Michael Arth for governor of Florida/NO PARTYjenkan04
Michael Arth ion the issues for Governor of Florida
Candidates personal history
Presented by The Highlands Tea Party http://thehighlandsteaparty.com /
Prepared by John Nelson
Americas ShameSinger, PeterThe Chronicle of Higher Education5.docxgalerussel59292
America's Shame
Singer, Peter
The Chronicle of Higher Education55.27 (Mar 13, 2009): B6-B10.
Abstract (summary)
The US has, for many years, been at or near the bottom of the list of industrialized countries in terms of the proportion of national income given as foreign aid. The ignorance of Americans about their nation's role in aiding the world's poorest people is widespread, and it has been shown in many surveys. Singer discusses the ethical obligations of citizens of developed countries to those living in extreme poverty.
Full Text
Reducing the number of people living in extreme poverty throughout the world is clearly one of the great moral challenges of our time. Although the issue is by no means absent from what we study and teach, as educators in the United States we appear to be falling short in the task of ensuring that our students are adequately informed about world poverty, its consequences, and the ways in which it can be reduced. Is it possible that some of the reluctance to deal with the topic stems from the fact that it may have uncomfortable conclusions for our own lives?
If we take seriously the idea that the value of a human life does not diminish when we cross national boundaries, then we ought to be giving a much higher priority to reducing world poverty. I have in mind a broad re-envisioning of what we teach.
We should not limit so important a topic to specialized courses on international development (valuable as they are). The issue should be prominent in anthropology, cultural studies, economics, ethics and sociology. In political-science courses, we should ask why we pay so little attention to people living in poverty outside our borders. Psychology courses could take up the factors that limit our willingness to give to distant strangers. Engineers might increase the amount of class time they devote to how their skills can be applied to assist the world's poorest people. Medical schools could focus more on the global burden of disease and how it might be reduced, and law students should be prompted to think about an international legal regime that allows American oil companies to buy oil from dictators who pocket most of the proceeds. Programs could also be produced to help to educate the broader public.
Nor should we shy away from reconsidering our emphasis on teaching in fields that have timeless artistic and cultural value. It is legitimate to ask: In a situation in which more people die each year from poverty-related causes than died in any one year during World War II, how much should we be spending on the refinement of our artistic sensitivities and those of our students?
I began to think about our obligations to the poor in 1971, when I was a graduate student in philosophy at the University of Oxford. A few years earlier, such a question would not have been considered one for philosophers to discuss. The prevailing view then was that the business of philosophy was to analyze the meanings of words. The ling.
Reducing the number of people living in extreme poverty throughout.docxcatheryncouper
Reducing the number of people living in extreme poverty throughout the world is clearly one of the great moral challenges of our time. Although the issue is by no means absent from what we study and teach, as educators in the United States we appear to be falling short in the task of ensuring that our students are adequately informed about world poverty, its consequences, and the ways in which it can be reduced. Is it possible that some of the reluctance to deal with the topic stems from the fact that it may have uncomfortable conclusions for our own lives?
If we take seriously the idea that the value of a human life does not diminish when we cross national boundaries, then we ought to be giving a much higher priority to reducing world poverty. I have in mind a broad re-envisioning of what we teach.
We should not limit so important a topic to specialized courses on international development (valuable as they are). The issue should be prominent in anthropology, cultural studies, economics, ethics and sociology. In political-science courses, we should ask why we pay so little attention to people living in poverty outside our borders. Psychology courses could take up the factors that limit our willingness to give to distant strangers. Engineers might increase the amount of class time they devote to how their skills can be applied to assist the world's poorest people. Medical schools could focus more on the global burden of disease and how it might be reduced, and law students should be prompted to think about an international legal regime that allows American oil companies to buy oil from dictators who pocket most of the proceeds. Programs could also be produced to help to educate the broader public.
Nor should we shy away from reconsidering our emphasis on teaching in fields that have timeless artistic and cultural value. It is legitimate to ask: In a situation in which more people die each year from poverty-related causes than died in any one year during World War II, how much should we be spending on the refinement of our artistic sensitivities and those of our students?
I began to think about our obligations to the poor in 1971, when I was a graduate student in philosophy at the University of Oxford. A few years earlier, such a question would not have been considered one for philosophers to discuss. The prevailing view then was that the business of philosophy was to analyze the meanings of words. The linguistic analysis that preoccupied philosophers was supposed to be ethically neutral. We would discuss whether the statement "You ought to return the book you borrowed" expressed an attitude or stated a fact, but not whether it was always obligatory to return a borrowed book -- let alone to give to the poor.
The student movement of the 1960s demanded that the university become "relevant." In response, with war raging in Vietnam and civil disobedience against it at draft offices across the United States, a few philosophers began to revive ...
Americas Shame Author Singer, Peter Abstract Th.docxnettletondevon
America's Shame
Author: Singer, Peter
Abstract:
The US has, for many years, been at or near the bottom of the list of industrialized countries in terms of
the proportion of national income given as foreign aid. The ignorance of Americans about their nation's
role in aiding the world's poorest people is widespread, and it has been shown in many surveys. Singer
discusses the ethical obligations of citizens of developed countries to those living in extreme poverty.
Full text:
Reducing the number of people living in extreme poverty throughout the world is clearly one of the great
moral challenges of our time. Although the issue is by no means absent from what we study and teach,
as educators in the United States we appear to be falling short in the task of ensuring that our students
are adequately informed about world poverty, its consequences, and the ways in which it can be reduced.
Is it possible that some of the reluctance to deal with the topic stems from the fact that it may have
uncomfortable conclusions for our own lives?
If we take seriously the idea that the value of a human life does not diminish when we cross national
boundaries, then we ought to be giving a much higher priority to reducing world poverty. I have in mind a
broad re-envisioning of what we teach.
We should not limit so important a topic to specialized courses on international development (valuable as
they are). The issue should be prominent in anthropology, cultural studies, economics, ethics and
sociology. In political-science courses, we should ask why we pay so little attention to people living in
poverty outside our borders. Psychology courses could take up the factors that limit our willingness to
give to distant strangers. Engineers might increase the amount of class time they devote to how their
skills can be applied to assist the world's poorest people. Medical schools could focus more on the global
burden of disease and how it might be reduced, and law students should be prompted to think about an
international legal regime that allows American oil companies to buy oil from dictators who pocket most of
the proceeds. Programs could also be produced to help to educate the broader public.
Nor should we shy away from reconsidering our emphasis on teaching in fields that have timeless artistic
and cultural value. It is legitimate to ask: In a situation in which more people die each year from poverty-
related causes than died in any one year during World War II, how much should we be spending on the
refinement of our artistic sensitivities and those of our students?
I began to think about our obligations to the poor in 1971, when I was a graduate student in philosophy at
the University of Oxford. A few years earlier, such a question would not have been considered one for
philosophers to discuss. The prevailing view then was that the business of philosophy was to analyze the
meanings of words. The linguistic analysis that preocc.
1. Creating lasting solutions to poverty, hunger, and social injustice.
November 2014
Pair of chickens: $18
meal program for one child
$35
Irrigate a farm for four months
$40
Dig a well $175
WANTED:
Meaningful gifts this
holiday season
Your symbolic gift is actually a
donation that will be used where it
is needed the most—to help people
living in poverty around the world.
Oxfam creates lasting solutions
by working with communities and
listening to people when they tell
us what they need to change their
own lives, whether it’s a dozen baby
chicks or a chance to start a small
business.
New commitments
from US and world
leaders could be a step
toward global solu-
tions.
What happened?
Two big announcements last
week showed progress from US
and world governments on ad-
dressing climate change. First, on
November 11, the US and China
agreed to a groundbreaking plan
to address harmful greenhouse
gas emissions from both coun-
tries. According to The New York Times, “The
landmark agreement … includes new targets
for carbon emissions reductions by the Unit-
ed States and a first-ever commitment by
China to stop its emissions from growing by
2030.”
Then, on November 14, President Obama
announced that the US would contribute $3
billion to the Green Climate Fund—an interna-
tional fund created to help the world’s poor-
est countries deal
with the effects of
climate change,
which include
droughts, floods,
storms, and other
extreme weather.
Why is it important?
Just a few weeks after hundreds of thousands
of people marched in the streets of New York
City to demand climate action, President
Obama has taken unprecedented steps to
address the issue, showing that he plans to
make tackling climate change part of legacy.
Heather Coleman, Oxfam senior policy ad-
visor on climate change, explained in a re-
cent blog post why these commitments
have global significance. “The Green Cli-
mate Fund pledge … is a bigger deal than it
seems,” wrote Coleman. “The fund is key to
unlocking political gridlock toward reaching
a robust climate deal. [It] will put pressure on
other large emitters, like Japan [and] the UK
… to step up.”
How will this potentially change
people’s lives?
The new agreement with China might be
“Obama’s greatest contribution to the fight
against global poverty,” wrote Zack Beau-
champ in Vox. “Climate change is bad for
everyone. But it’s particularly bad for the
world’s poorest people.” The carbon foot-
print of the world’s one billion poorest peo-
ple represents just 3 percent of the global
total. Yet as climate
change advances,
poor communities
are hardest hit.
Oxfam has been
working with vulner-
able communities
around the globe to help people adapt to a
shifting climate and become more resilient in
the face of disasters. But as the effects of cli-
mate change become more severe, commu-
nities will need more resources if they’re go-
ing to fight back, which is why initiatives like
the Green Climate Fund are so significant.
“We have already seen billions of dollars
in damages, and thousands of lives lost to
increasingly extreme and unpredictable
weather from New Jersey to the Philippines,”
said Coleman. “A $3 billion dollar US pledge
to the Green Climate Fund would be an im-
portant show of American leadership to help
the most vulnerable people in the world pro-
tect themselves.”g
“Climate change is bad for ev-
eryone. But it’s particularly bad
for the world’s poorest people.”
Finally - some good news on climate change
2. It seems that lately Mark Bittman and I have been saying the same
thing to whoever will listen. Granted, Bittman is one of America’s
leading food writers and thinkers, so his circle is a bit broader than
mine. But our message is the same: To feed the world’s growing
population, we need to change the way we think about hunger.
In Bittman’s recent piece in The New York Times, “Don’t Ask How
to Feed the 9 Billion”, he debunks a very common misconcep-
tion—that hunger is caused by a scarcity of food. He writes:
The difference between you
and the hungry is not produc-
tion levels; it’s money. There are
no hungry people with money;
there isn’t a shortage of food,
nor is there a distribution prob-
lem. There is an I-don’t-have-the-
land-and-resources-to-produce-my-own-food, nor-can-I-afford-
to-buy-food problem. …
So we should not be asking, “How will we feed the world?” but
“How can we help end poverty?” Claiming that increasing yield
would feed the poor is like saying that producing more cars or
private jets would guarantee that everyone had one.
When I read that, I thought of some other words from the script
for the Oxfam America Hunger Banquet®, words which I’ve heard
so many times I can almost recite them by heart:
You may think hunger is about too many people and too little
food. That is not the case. Our rich and bountiful planet produc-
es enough food to feed every woman, man, and child on earth.
Hunger is about power. Its roots lie in inequalities in access to
resources.
If you’ve attended an Oxfam America Hunger Banquet, you prob-
ably still remember it. At this interactive event, the place where
you sit, and the meal that you eat, are determined by the luck
of the draw—just as in real life some of us are born into relative
prosperity and others into poverty. Depending on which ticket
you draw when you walk in the door, you could enjoy a sumptu-
ous meal at a well-set table… or nibble on a handful of rice while
sitting on the floor.
My job is to help people understand the root causes of hunger
and poverty, and the Oxfam America Hunger Banquet is one of
the most powerful tools we have in this effort. It’s a way to not
only illustrate, but to experience, the reality that Bittman talks
about in his column. It makes you realize that hunger—in the US
and around the world—is a result of deep-rooted inequalities, and
that some of us never have a chance to be on a level playing field.
While I may have lost count of how many Oxfam America Hunger
Banquets I’ve attended over the
years, I am always struck by their
capacity to shift the way people
think. These events never fail to
challenge the myths about hun-
ger that we’ve all built up in our
minds.
This week, just days before our lovely Thanksgiving holiday, vol-
unteers will organize Oxfam America Hunger Banquets across
the country, on campuses, at faith congregations, in offices, and
schools. When I see people giving their time and energy to host
events of their own, I think of it as evidence of how deeply Amer-
icans care about the inequality of hunger. And I believe that each
event is a step toward possible solutions. I’ll be joining them—and
I hope you will, too. g
“Claiming that increasing yield would feed
the poor is like saying that producing more
cars or private jets would guarantee that
everyone had one.”
From famous food writers to volunteers, we’re all on the same page:
It’s time to change how we think about food and inequality.
This Thanksgiving, change the way
your community thinks about hunger
and poverty:
Host an Oxfam America Hunger Banquet.
To learn more or to find a Banquet in your
area, visit:
http://www.oxfamamerica.org/take-action/
events/hunger-banquet/
November 2014