Missed Vocations?

This thread was originally started months ago, and then sort of abandoned.  I then found it again, and oddly enough, for some other reasons, I started typing out a thread that was sort of related to it.  Given that, I'm picking this one back up.  I quite frankly don't know if it's still on the same topic or not.

Anyhow, the other day I was speaking to a working class fellow who is connected to a lawsuit when the topic of his children came up.  They're in the same line of work that he is.  He told me, "I tried to get them to be doctors or lawyers but . . . "

He probably ought to be glad they didn't listen to him.

I listed to my father the one and only time that he gave me career advice, which I've noted here before, and that was a mistake.  I was planning, at the time, of becoming a game warden.  I was still in high school at the time, probably a junior, and mentioned it, and he noted that there were "a lot of unemployed people around here" with wildlife management degrees. There likely were.  Indeed, a family friend of ours was glad when his son gave up that pursuit to become an electrician for the same reason.  I never commented on it, but it saddened me.

I started off in geology, but when I graduated with that, there were no jobs in it. So, ironically, I ended up with the no job situation anyway.  I went to law school after that, as I'd never heard of an unemployed lawyer.

The other day, a friend of mine from my geology student days, who now works in another field as well, commented on how they can't find people to work. We've been noting the same thing.  He noted that "it's nice to have a job that you love, but most work is just work". 

Truer words were never spoken.  

Having said that, some work is worse than others.  One thing that's been noticeable recently in the law is that younger people are leaving the field of litigation.  Quite a few young law school graduates are just not going to work at all.

On the upper end, where I am, peering out from the edge of my late 50s into my early 60s, I'm at the point where retirement becomes a possibility, or maybe not.  Like Col. Nickerson in A Bride Over The River Kwai, you also begin to look back.  You also find, right about that time, that if you are a professional that you have no real frame of reference for retirement, and that everyone will conspire against it.

Indeed, most conversations that you will get into right about then start off with the "you're too young" or "what would you do?".  But beyond that, there are those who will express outright fear about your retiring, and they're mostly members of your own family.  Nobody encourages a person to postpone retirement more than a spouse, I think.  That's probably not true for people once they hit actual retirement age, say 65 or 67, but if the topic comes up earlier, you'll get the "that's a great idea, if you just get in . . . "  In other words, you need to keep working.

And for a person in my situation, with two kids still in college, that's probably true.  Something has really changed since I was that age in that conditions that existed when I was young are now pushed upwards in years.  

Or perhaps I just didn't notice them then.

Insurance is one such thing. We just switched insurance carriers as insurance for our two college age children is brutally high.  If I were retired right now, that would be the single biggest expense month to month I'd have right now.

So the old plow mule is turned around to plow another row.

"You missed your calling" is a phrase I used to hear adults utter when I was a kid, in reference to people who seemingly should have entered some occupation they didn't^[1]. .  The phrase was based on the concept of everyone having a "calling".

Given that it was so common, when I was young, I sort of assumed that everyone actually had a specific calling.  I.e., you might have a calling to the priesthood, or you might have one to be an auto mechanic.  I know that I'm not the only one who had this assumption, as one of my uncles mentioned having had the same concept when he was a kid.

That's not the way that Catholics generally understand it, however.   What Catholics actually believe is that people generally receive a calling to a vocation, in religions terms.  As one Catholic site puts it:

A person can have many different callings in life. For instance a person can have a calling to marriage, to fatherhood, and to a certain occupation. In the Catholic worldview everything we do should be ordered toward discerning and responding to the will of God, the ultimate good in an imperfect world. Ordering our lives toward God’s desire is the way in which we get to heaven. We do this in many ways. The following list is not exhaustive:

• Discerning our primary vocation (marriage, priesthood, religious life, etc.)
• Discerning our particular vocation (whom to marry, etc.)
• Following God’s will for our relationships
• Avoiding sin and seeking to examine our conscience to discern where we are falling short and where we are responding to grace
• Seeking to understand how God wants us to respond to circumstances in the world around us

That no doubt is not only partial, it may not even be fully accurate, but generally Catholics believe that you have a calling to a state of life, i.e., some sort of vocation.  Maybe you are specifically called to be a priest, monk, or nun.  Maybe you are called to the married life.  Maybe you aren't called to either, but to something else.

I bring (brought)^[2]  this up in the context of the news over the past couple of weeks about Native schools in Canada.

Eh?

Bear with me.

Probably most people who might stop in here have read a bit of this news, but I'll first note that reading a news story like this from a foreign country is inherently confusing, as you always feel like you aren't getting the full story, because you are not.  So, given that, those of us down in the US are only partially informed on this story.

From what you can pick up, and in fact a lot of this has been reported before and isn't new, news, this is the story.

Canada and the US both had, in the late 19th Century and early 20th Century, a policy of what we can more or less call forced assimilation. This was a government policy.  The general concept was that it was doing Natives a favor if you separated them from their children, and raised the children in the predominant European culture.

Now, this is obviously a gross condensation of the policy and the deeper you get into it, the less uniform it was.  

In the US, for much of this period, there was a policy of cooperation with religious denominations in this effort.  That varied enormously by location and practice.  It was, for example, pretty extensive on the Wind River Reservation, but not in the way noted above. Children weren't separated from their families, but rather Churches located as missions, with schools, on the Reservation.  At least one, the St. Stephen's school, still exists.  At these schools, children came during the day and went home when school was over.

The big U.S. school was the Carlyle school in Pennsylvania, but it wasn't run by a religion at all, but rather by the Federal government.  This appears to be the pattern that Canadian schools first had.

Canada, however, unlike the US, was heir to the English education system, which was much different.  The United Kingdom in historical terms only went to what we call public education pretty recently, starting with minimal public education requirements in 1880, and only requiring education up to age 14 in 1918.  People with money, in the UK, didn't go to public schools, they went to private schools, and given the social stratification of the time, that meant that the people who counted, so to speak, were those people.  In Ireland, which of course was part of the UK up until the result of the Anglo-Irish War, this meant that nearly all the education was provided by the Catholic Church, which wanted out of it when Ireland became independent but which the government didn't cooperate with, meaning Ireland still largely educates its young through the Church.  In Canada, education worked on a mixed English model, with Quebec being the major exception, as the education there was all private.  Indeed, up until the Quiet Revolution most Quebecois were still educated by the Catholic Church, which the Church also wanted out of in Quebec.  Indeed, often missed in the story of the Quiet Revolution was that it came about, in part, as the Church wanted out of education and running the hospitals.  Ireland would have done well to have learned the Canadian lesson at the same time, but still hasn't.

Anyhow, in the US there was a mixed Native American education model.  Some children were carted away from their families and educated in boarding schools, the most famous one of which was run by the United States government.  Some were run by religious institutions. Other children were educated locally, often by religious institutions, but on a model that's familiar to us today and which didn't involve separation from their families. Others simply weren't educated at all.  And as public education advanced in the United States in the 20th Century, Native American children came more and more into local school districts, some of which, like Wyoming's Fremont County School District No. 14, were almost all Native American by default.

So what's the point here?

Well, generally there's a lot of retrospective horror over this system that both the US and Canada had, and not without good reason.  It seems awful now.  At the time, however, it was generally accepted that Native populations should be subject to forced assimilation through education and that was a good thing.

That was never a good thing, but it was the universal view.  The added part of that, however, is that even if that was the European-North American view of things, neither of the two large North American countries were well-prepared to take the task on.

That probably ought to give us some pause about the educational direction we're forcing on young people today. Does it really suit what's going to make them happy?

I can't really use my own example in this context as it's too old to be relevant, but there was zero effort to provide students with any insight into this topic when I was that age.  Figure it out for yourself was the method that was used, which in my case was really figure it out for yourself.  My father, not without reason, was pretty silent on the topic.  My mother was ill, and her contribution was basically "you can go to any school you want to", with Notre Dame being mentioned as a possibility, probably as a cousin of mine who was a good student, and one year older than me, had gone there.

And that suited him really well.  He pursued a course of study that ultimately lead him to a career as a university professor in a neighboring state.

In my own case, the only suggestions on careers that ever came were from a grade school teacher, who suggested to my parents, or rather predicated, that I'd end up a teacher, the comment from my father as noted, some comments from my mother that "you're good at science", and then a comment from Casper College prof Jon Brady that I was suited for an analytical career as a lawyer.  Brady, interestingly, was a lawyer by training who spent his entire post Navy career as a history professor.  That same view, I'd note, is a view held by a lawyer friend of mine, who felt that the only other career I'd be suited for is that of priest, but then he's German and holds a German view of such things.

Anyhow, that's how I ended up where I am.

I've been thinking.Tomorrow it will be twenty-eight years to the day  that I've been in the service.

        

Twenty-eight years in peace and war, I don't suppose I've been at home more  than ten months in all that time.  Still, it's been a good life. I love India. I wouldn't have had it  any other way.   

But there are times... when suddenly you realize you're  nearer the end than the beginning. You wonder...you ask yourself...         what the sum total  of your life represents...what difference your being there  at any time made to anything... or if it made any difference  at all really.  Particularly in comparison  with other men's careers.    

I don't know whether that kind  of thinking is very healthy...but I must admit I've had some thoughts  along those lines...from time to time.

Col. Nicholson, The Bridge On The River Kwai.

I've been looking out at the legal field now, from a 30-year deep in view. . . .no, that's not true.  

I've been looking at litigation, from a 30-year prospective.

And that's not the same thing.

I've worked almost my entire career, well actually all of my entire career, in litigation.  I can't say that that view is an encouraging one, really.  Conditions have in fact gotten worse, it seems to me.  Lots of attention is paid to the sorry state of American politics but very little to the sorry state of the American justice system, i.e., the litigation system, as people are acclimated to it.

A Catholic saint who left his career as a lawyer to become a Priest remarked to one of his friends that he was leaving the practice, as "there were too many ways to lose your soul" as a lawyer.  I don't know about people who draft contracts, but it's certainly true of litigation.  And it's gotten worse over the years.

It's also something that younger lawyers now generally want no part of, as has become increasingly evident in the post pandemic onset world.  To really find that "glory of the American judicial system" type of belief, you have to be talking to lawyers who are now in their 50s.  Nobody else believes that, and younger lawyers want no part of it.  

That's become increasingly evident to me in recent months.  I look across the deposition table and the faces I see are only a little younger than mine . . . if not older.

Frost wrote on The Road Not Taken.

Two roads diverged in a yellow wood,

And sorry I could not travel both

And be one traveler, long I stood

And looked down one as far as I could

To where it bent in the undergrowth;

Then took the other, as just as fair,

And having perhaps the better claim,

Because it was grassy and wanted wear;

Though as for that the passing there

Had worn them really about the same,

And both that morning equally lay

In leaves no step had trodden black.

Oh, I kept the first for another day!

Yet knowing how way leads on to way,

I doubted if I should ever come back.

I shall be telling this with a sigh

Somewhere ages and ages hence:

Two roads diverged in a wood, and I—

I took the one less traveled by,

And that has made all the difference.

John Greeleaf Whittier, in Maud Muller, lamented what might have been.

Maud Muller, on a summer's day,

Raked the meadows sweet with hay 

Beneath her torn hat glowed the wealth

Of simple beauty and rustic health. 

Singing, she wrought, and her merry glee

The mock-bird echoed from his tree. 

But, when she glanced to the far-off town,

White from its hill-slope looking down, 

The sweet song died, and a vague unrest

And a nameless longing filled her breast— 

A wish, that she hardly dared to own,

For something better than she had known. 

The Judge rode slowly down the lane,

Smoothing his horse's chestnut mane. 

He drew his bridle in the shade

Of the apple-trees, to greet the maid, 

And ask a draught from the spring that flowed

Through the meadow across the road. 

She stooped where the cool spring bubbled up,

And filled for him her small tin cup, 

And blushed as she gave it, looking down

On her feet so bare, and her tattered gown. 

"Thanks!" said the Judge, "a sweeter draught

From a fairer hand was never quaffed." 

He spoke of the grass and flowers and trees,

Of the singing birds and the humming bees; 

Then talked of the haying, and wondered whether

The cloud in the west would bring foul weather. 

And Maud forgot her briar-torn gown,

And her graceful ankles bare and brown; 

And listened, while a pleasant surprise

Looked from her long-lashed hazel eyes. 

At last, like one who for delay

Seeks a vain excuse, he rode away, 

Maud Muller looked and sighed: "Ah, me!

That I the Judge's bride might be! 

"He would dress me up in silks so fine,

And praise and toast me at his wine. 

"My father should wear a broadcloth coat;

My brother should sail a painted boat. 

"I'd dress my mother so grand and gay,

And the baby should have a new toy each day. 

"And I'd feed the hungry and clothe the poor,

And all should bless me who left our door." 

The Judge looked back as he climbed the hill,

And saw Maud Muller standing still. 

"A form more fair, a face more sweet,

Ne'er hath it been my lot to meet. 

"And her modest answer and graceful air

Show her wise and good as she is fair. 

"Would she were mine, and I to-day,

Like her, a harvester of hay: 

"No doubtful balance of rights and wrongs,

Nor weary lawyers with endless tongues, 

"But low of cattle, and song of birds,

And health, and quiet, and loving words." 

But he thought of his sisters, proud and cold,

And his mother, vain of her rank and gold. 

So, closing his heart, the Judge rode on,

And Maud was left in the field alone. 

But the lawyers smiled that afternoon,

When he hummed in court an old love-tune; 

And the young girl mused beside the well,

Till the rain on the unraked clover fell. 

He wedded a wife of richest dower,

Who lived for fashion, as he for power. 

Yet oft, in his marble hearth's bright glow,

He watched a picture come and go: 

And sweet Maud Muller's hazel eyes

Looked out in their innocent surprise. 

Oft when the wine in his glass was red,

He longed for the wayside well instead; 

And closed his eyes on his garnished rooms,

To dream of meadows and clover-blooms. 

And the proud man sighed, with a secret pain,

"Ah, that I were free again! 

"Free as when I rode that day,

Where the barefoot maiden raked her hay." 

She wedded a man unlearned and poor,

And many children played round her door. 

But care and sorrow, and child-birth pain,

Left their traces on heart and brain. 

And oft, when the summer sun shone hot

On the new-mown hay in the meadow lot, 

And she heard the little spring brook fall

Over the roadside, through the wall, 

In the shade of the apple-tree again

She saw a rider draw his rein, 

And, gazing down with timid grace,

She felt his pleased eyes read her face. 

Sometimes her narrow kitchen walls

Stretched away into stately halls; 

The weary wheel to a spinnet turned,

The tallow candle an astral burned; 

And for him who sat by the chimney lug,

Dozing and grumbling o'er pipe and mug, 

A manly form at her side she saw,

And joy was duty and love was law. 

Then she took up her burden of life again,

Saying only, "It might have been." 

Alas for maiden, alas for Judge,

For rich repiner and household drudge! 

God pity them both! and pity us all,

Who vainly the dreams of youth recall; 

For of all sad words of tongue or pen,

The saddest are these: "It might have been!" 

Ah, well! for us all some sweet hope lies

Deeply buried from human eyes; 

And, in the hereafter, angels may

Roll the stone from its grave away!

Paul Anka definatly wrote, however, about "my way" for Frank Sinatra.

And now the end is here

And so I face that final curtain

My friend I'll make it clear

I'll state my case, of which I'm certain

I've lived a life that's full

I traveled each and every highway

And more, much more

I did it, I did it my way

Regrets, I've had a few

But then again too few to mention

I did what I had to do

I saw it through without exemption

I planned each charted course

Each careful step along the byway

And more, much, much more

I did it, I did it my way

Yes, there were times I'm sure you knew

When I bit off more than I could chew

But through it all, when there was doubt

I ate it up and spit it out

I faced it all and I stood tall and did it my way

For what is a man, what has he got?

If not himself then he has naught

Not to say the things that he truly feels

And not the words of someone who kneels

Let the record shows I took all the blows and did it my way

And Édith Piaf  claimed, likewise, to regret nothing.

Non, rien de rien

Non, je ne regrette rien

Ni le bien, qu'on m'a fait

Ni le mal, tout ça m'est bien égal

Non, rien de rien

Non, je ne regrette rien

C'est payé, balayé, oublié

Je me fous du passé

Avec mes souvenirs

J'ai allumé le feu

Mes chagrins, mes plaisirs

Je n'ai plus besoin d'eux

Balayer les amours

Avec leurs trémolos

Balayer pour toujours

Je repars à zéro

Non, rien de rien

Non, je ne regrette rien

Ni le bien, qu'on m'a fait

Ni le mal, tout ça m'est bien égal

Non, rien de rien

Non, je ne regrette rien

Car ma vie, car mes joies

Aujourd'hui, ça commence avec toi

So what to make of all of that.

Well, maybe they're all correct, in context.  Probably the healthiest view is that of Anka and Piaf, maybe.  If so, it's not one I hold myself.  I wonder what might have been.

People tell me I should not.  But I find myself like Col. Nicholson like that.

Which gets me back, I guess, to the original point of this now overlong essay.  The horrors described in the Canadian example are fairly mis-portrayed, or are to at least some degree, and we know that horrors likewise occurred in the American example that have no religious role in them at all.  And I've earlier written on the example of the Quiet Revolution and its aftermath.  What I suspect, to some degree, all of this tells us is that a lot of people in those examples were not in their real vocations.  They took those ones up for various reasons, but a true calling, at least in some instances, was likely not there.

We can't really expect a calling, for most people, in the secular world.  But inclinations and talents do point us in certain directions.  People discerning a talent for analysis thought I should go into law, something I didn't see in myself.  That habit or inclination is definitely there, however, and spills out constantly on this cyber page.

What I likely didn't and still don't have an inclination for is fighting, which is what arguing really is.  But I've spent a life time doing it now, and apparently am pretty good at.  That brings up another oddity of human nature.  Some people are endowed with talents that they probably realize, but they don't really appreciate in an existential sense.  People endowed with athletic ability, for example, who are disinterested in sports.  People who can argue really well, but don't like arguing.

Even more mysterious is the strong drive towards something that can never be fulfilled, and this too is a central aspect, really, of missed vocations.  Willard Cochrane, an agricultural advisor and economist in the Kennedy administration, worried about the fate of so so farmers, for a lack of a better way to put it.   That is, farmers who were good enough to get by, up until then, but not good enough to get by in the Cold War fence to fence farming regime that the Cold War brought in.  Plenty of people have a deep love of something that is an occupational vocation, in the secular sense, or used to be, but in the modern world, are wholly unable to fulfill it.  People who would have been farmers, ranchers, or whatever, and now cannot be, as the means are not there for most modern people.

Indeed, I think the entire current culture of pet ownership shows that to a degree.  People will pack a dog around to their office jobs or install a cat in an urban office as in a world that better reflected their natures, they'd be around animals all the time. We all would.  In the world we have, we aren't, and we're much the lesser as a result.

Indeed, that gets back to the entire subject here.  I've looked at it in the context of the past.  I.e., women who became nuns as they wanted to be teachers or nurses in Quebec, or men who became Priests as they wanted to be academics.  In my generation and the preceding one, there are lots of men who became lawyers, doctors and dentists because they'd grown up farmers and ranchers, but there was no place on the homestead for them, so they took a professional occupation nearby.

Indeed, also in my generation, and I think in the prior one, the necessity to obtain and keep work was a huge deal, and forms a great deal of the current lack of understanding on the part of these generations and the younger ones.  Having a job was the most important thing about jobs in general.  People sent their children into law, medicine and the like not because they thought their kids would make great lawyers or doctors, but because they'd make money there and those jobs seemed stable.  That no doubt has massively contributed to the large dissatisfaction rate with law that young lawyers have, with some 60% of new lawyers wanting out.

It is, we know, a fallen world.

Cursed is the ground because of you; through painful toil you will eat food from it all the days of your life.

It will produce thorns and thistles for you, and you will eat the plants of the field.

By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return.

Genesis 3.

I guess we can't expect much better.

But I think we do.

The mass of men lead lives of quiet desperation. What is called resignation is confirmed desperation. From the desperate city you go into the desperate country, and have to console yourself with the bravery of minks and muskrats. A stereotyped but unconscious despair is concealed even under what are called the games and amusements of mankind. There is no play in them, for this comes after work. But it is a characteristic of wisdom not to do desperate things...

Thoreau, Walden.

Where does this lead us?

I'm not sure, but I suppose it behooves us to try to find our vocation and see if we have a calling, and to listen to it.  Consider that deeply and wisely.  Pray about it.

Footnotes.

1. This is where the old text starts.

2.  Part of the older text, showing how much time has passed since I first started working on this thread.

Wednesday, January 18, 1922. Torpedo bomber

 Curtis CT, Navy bomber, January 18, 1922.  Only one was built.

The antiquity of the species.

Scientists say a Homo sapiens fossil found in Ethiopia in the 1960s is at least 233,000 years old, which would make it 36,000 years older than the previous estimate.

No surprise whatsoever.

Which means that the species is at least 300,000 years old, even if nobody is going to admit that.

Probably older.

No big surprise.

As its probably more like 500,000.

Sigh. . .

 oh for the days when you could listen to KOA give the play by play for the Denver Bears. . . 

Tuesday, January 18, 1922. The Lost Treaties.

"[D]elegation of Native American men from California representing 300 tribes and bands of Californian Indians assembled to petition Congress to honor the Lost Treaties of 1851 and 1852"

The men were seeking to have Congress honor 18 treaties signed in that time frame in California that provided reservations for various Californian Native American bands. Under pressure from California, the treaties had been kept secret and dishonored.

Congress' power in this area is nearly absolute, creating a completely now irreconcilable situation.

 

Saturday January 17, 1942. The British Take Halfaya Pass.

The pass is right on the border with Libya.  In the process, the South African and British troops involved took 5,000 Afrika Korps prisoners.

Rommel had lost 1/3d of his command during Operation Crusader at this point.

Friday, January 16, 1942. The death of Carole Lombard.

 

Elizabeth Peters, mother of Carole Lombard, Clark Gable, and Carole Lombard in 1939.

Carole Lombard, 33-year-old actress and wife of Clark Gable, died in an airplane crash, along with her mother, and fifteen soldiers.  The TWA flight crashed into a mountain outside of Las Vegas, Nevada on its way back to California.

She was the first Hollywood star to die in World War Two.

You can read more about this tragedy here:

16 January 1942

The US created the War Production Board.

In other aviation related news, Prime Minister Churchill returned to the UK by plane, the first Prime Minister to do so, and undoubtedly a safer way to make that trip, given the ongoing Operation Drumbeat.

Cliffnotes of the Zeitgeist Part XXVII. The Pope Francis Followup Edition.

Pity poor Pope Francis, whatever he says, he makes people mad.

Recently I posted on Durveger's Law and American politics.  A similar law, it seems, applies to people's views of whatever the Pope is doing, even though only the College of Cardinals cast a vote on his election, and there's no "first past the post" type system.  Americans, or at least Americans, having divided themselves into liberals and conservatives, try to pigeonhole everyone else into the same left/right divide.  And this includes American Catholics.

Pope Francis just won't go there.

Early in his papacy, he issued Laudato si', which addressed a lot of issue, including economics.* While what he said wasn't really that much different from earlier Popes, and various Popes have been critical of capitalism as well as socialism, this has somehow been missed in recent years by Americans.  Indeed, while the Papacy has been very hostile to communism, and quite hostile to socialism, its treatment of capitalism has been far from praiseworthy.  It's worth remembering that distributism came about due to a Papal Encyclical.  Most Americans, including most American Catholics, don't know what distributism is, however.

The year before last, he followed up on his economic comments with an epic length letter on economics, called Fratelli Tutti.  Maybe because of other events, that one was largely missed.

Anyhow, his economic comments convinced some American conservatives including Catholic conservatives that the Pope must be a hard left socialist, even though there was certainly no evidence of that.

Problems really ensued, however, when the Pope issued Amoris Laetitia, which contained some vague language and which resulted in the issuance of a Dubia by several cardinals seeking clarification. The reason for this is that the encyclical could be read to suggest, maybe, that the Pope seemed to be taking a position contrary to earlier Popes in regard to the Sacraments and couples that were outside marital norms of the Church, or not.  At least the very careful Catholic intellectual Fr. Hugh Barbour suggested that it was being misread and reflected certain European conditions rather than those outside of Europe, and had to be carefully considered, but others were not so convinced.

The Pope, to the consternation of many, never answered the Dubia but, interestingly enough, it seems that Pope Emeritus Benedict actually may have, something that's been missed.  That this happened might, or might not, be an indication of a soft message from Pope Francis, and if so it would be a very conservative one.

Indeed, while not really recalled much now, the Pope's early comments on homosexuality were certainly very conservative, and have continued to be.

Anyhow, late last year and then again early this year, the Pope clearly had enough of Rad Trads who were being aggressive about everything and he has acted to enormously restrict the Tridentine Mass.  And he also sent the Church into a Snyodal process, both of which have arched up the backs of conservatives, although I suspect the latter is a way of taking the wind out of the sails of the German bishops who seem to be headed towards a liberal schism.

So, just when people think they have him figured out, he makes a blunt statement about childish couples, suggesting they're selfish.  

And now he's commenting on "cancel culture".

The part of his statement making waves is the following one.

The diminished effectiveness of many international organizations is also due to their members entertaining differing visions of the ends they wish to pursue. Not infrequently, the centre of interest has shifted to matters that by their divisive nature do not strictly belong to the aims of the organization. As a result, agendas are increasingly dictated by a mindset that rejects the natural foundations of humanity and the cultural roots that constitute the identity of many peoples. As I have stated on other occasions, I consider this a form of ideological colonization, one that leaves no room for freedom of expression and is now taking the form of the “cancel culture” invading many circles and public institutions. Under the guise of defending diversity, it ends up cancelling all sense of identity, with the risk of silencing positions that defend a respectful and balanced understanding of various sensibilities. A kind of dangerous “one-track thinking” [pensée unique] is taking shape, one constrained to deny history or, worse yet, to rewrite it in terms of present-day categories, whereas any historical situation must be interpreted in the light of a hermeneutics of that particular time, not that of today.

Hmmm. . . some things in there are pretty liberal. . . and some quite conservative.

And predictably it enraged some on the far left, who amusingly dragged out the same historically ill-informed diatribes used by Protestant "reformers" during the Reformation, an interesting example of how fake history never goes away.

Will conservatives take a second look?

My guess is not.

Here's his most recent address, the wave making parts highlighted

ADDRESS OF HIS HOLINESS POPE FRANCIS
TO THE MEMBERS OF THE DIPLOMATIC CORPS ACCREDITED TO THE HOLY SEE

Benediction Hall
 Monday, 10 January 2022

________________________________

Your Excellencies, Ladies and Gentlemen!

Yesterday concluded the liturgical season of Christmas, a privileged period for cultivating family relationships, from which we can at times be distracted and distant due to our many commitments during the year. Today we want to continue in that spirit, as we once more come together as a large family which discusses and dialogues. In the end, that is the aim of all diplomacy: to help resolve disagreements arising from human coexistence, to foster harmony and to realize that, once we pass beyond conflict, we can recover a sense of the profound unity of all reality.

I am therefore particularly grateful to you for taking part today in our annual “family gathering”, a propitious occasion for exchanging good wishes for the New Year and for considering together the lights and shadows of our time. I especially thank the Dean, His Excellency Mr George Poulides, the Ambassador of Cyprus, for his gracious address to me in the name of the entire Diplomatic Corps. Through all of you, I extend my affectionate greetings to the peoples you represent.

Your presence is always a tangible sign of the attention your countries devote to the Holy See and its role in the international community. Many of you have come from other capital cities for today’s event, thus joining the numerous Ambassadors residing in Rome, who will soon be joined by the Swiss Confederation.

Dear Ambassadors,

In these days, we are conscious that the fight against the pandemic still calls for a significant effort on the part of everyone; certainly, the New Year will continue to be demanding in this regard. The coronavirus continues to cause social isolation and to take lives. Among those who have died, I would like to mention the late Archbishop Aldo Giordano, an Apostolic Nuncio who was well-known and respected in the diplomatic community. At the same time, we have realized that in those places where an effective vaccination campaign has taken place, the risk of severe repercussions of the disease has decreased.

It is therefore important to continue the effort to immunize the general population as much as possible. This calls for a manifold commitment on the personal, political and international levels. First, on the personal level. Each of us has a responsibility to care for ourself and our health, and this translates into respect for the health of those around us. Health care is a moral obligation. Sadly, we are finding increasingly that we live in a world of strong ideological divides. Frequently people let themselves be influenced by the ideology of the moment, often bolstered by baseless information or poorly documented facts. Every ideological statement severs the bond of human reason with the objective reality of things. The pandemic, on the other hand, urges us to adopt a sort of “reality therapy” that makes us confront the problem head on and adopt suitable remedies to resolve it. Vaccines are not a magical means of healing, yet surely they represent, in addition to other treatments that need to be developed, the most reasonable solution for the prevention of the disease.

A political commitment is thus needed to pursue the good of the general population through measures of prevention and immunization that also engage citizens so that they can feel involved and responsible, thanks to a clear discussion of the problems and the appropriate means of addressing them. The lack of resolute decision-making and clear communication generates confusion, creates mistrust and undermines social cohesion, fueling new tensions. The result is a “social relativism” detrimental to harmony and unity.

In the end, a comprehensive commitment on the part of the international community is necessary, so that the entire world population can have equal access to essential medical care and vaccines. We can only note with regret that, for large areas of the world, universal access to health care remains an illusion. At this grave moment in the life of humanity, I reiterate my appeal that governments and concerned private entities demonstrate a sense of responsibility, developing a coordinated response at every level (local, national, regional, global), through new models of solidarity and tools to strengthen the capabilities of those countries in greatest need. In particular, I would urge all states, who are working to establish an international instrument on pandemic preparedness and response under the aegis of the World Health Organization, to adopt a policy of generous sharing as a key principle to guarantee everyone access to diagnostic tools, vaccines and drugs. Likewise, it is appropriate that institutions such as the World Trade Organization and the World Intellectual Property Organization adapt their legal instruments lest monopolistic rules constitute further obstacles to production and to an organized and consistent access to healthcare on a global level.

Dear Ambassadors,

Last year, thanks also to the lessening of the restrictions put in place in 2020, I had occasion to receive many Heads of State and Governments, as well as various civil and religious authorities.

Among those many meetings, I would like to mention that of 1 July 2021, devoted to reflection and prayer for Lebanon. To the beloved Lebanese people, who are working to find a solution to the economic and political crisis that has gripped the nation, I wish today to renew my closeness and my prayers. At the same time, I trust that necessary reforms and the support of the international community will help the country to persevere in its proper identity as a model of peaceful coexistence and brotherhood among the different religions.

In the course of 2021, I was also able to resume my Apostolic Journeys. In March, I had the joy of travelling to Iraq. Providence willed this, as a sign of hope after years of war and terrorism. The Iraqi people have the right to regain their dignity and to live in peace. Their religious and cultural roots go back thousands of years: Mesopotamia is a cradle of civilization; it is from there that God called Abraham to inaugurate the history of salvation.

In September, I travelled to Budapest for the conclusion of the International Eucharistic Congress, and thereafter to Slovakia. It was an opportunity for me to meet with the Catholic faithful and Christians of other confessions, and to dialogue with the Jewish community. I likewise travelled to Cyprus and Greece, a Journey that remains vivid in my memory. That visit allowed me to deepen ties with our Orthodox brothers and to experience the fraternity existing between the various Christian confessions.

A very moving part of that Journey was my visit to the island of Lesbos, where I was able to see at first hand the generosity of all those working to provide hospitality and assistance to migrants, but above all, to see the faces of the many children and adults who are guests of these centres of hospitality. Their eyes spoke of the effort of their journey, their fear of an uncertain future, their sorrow for the loved ones they left behind and their nostalgia for the homeland they were forced to depart. Before those faces, we cannot be indifferent or hide behind walls and barbed wires under the pretext of defending security or a style of life. This we cannot do.

Consequently, I thank all those individuals and governments working to ensure that migrants are welcomed and protected, and to support their human promotion and integration in the countries that have received them. I am aware of the difficulties that some states encounter in the face of a large influx of people. No one can be asked to do what is impossible for them, yet there is a clear difference between accepting, albeit in a limited way, and rejecting completely.

There is a need to overcome indifference and to reject the idea that migrants are a problem for others. The results of this approach are evident in the dehumanization of those migrants concentrated in hotspots where they end up as easy prey to organized crime and human traffickers, or engage in desperate attempts to escape that at times end in death. Sadly, we must also note that migrants are themselves often turned into a weapon of political blackmail, becoming a sort of “bargaining commodity” that deprives them of their dignity.

Here I would like to renew my gratitude to the Italian authorities, thanks to whom several persons were able to come with me to Rome from Cyprus and Greece. This was a simple yet meaningful gesture. To the Italian people, who suffered greatly at the beginning of the pandemic, but who have also shown encouraging signs of recovery, I express my heartfelt hope that they will always maintain their characteristic spirit of generosity, openness and solidarity.

At the same time, I consider it essential that the European Union arrive at internal cohesion in handling migration movements, just as it did in dealing with the effects of the pandemic. There is a need to adopt a coherent and comprehensive system for coordinating policies on migration and asylum, with a view to sharing responsibility for the reception of migrants, the review of requests for asylum, and the redistribution and integration of those who can be accepted. The capacity to negotiate and discover shared solutions is one of the strong points of the European Union; it represents a sound model for a farsighted approach to the global challenges before us.

Nonetheless, the migration issue does not regard Europe alone, even though it is especially affected by waves of migrants coming from Africa and from Asia. In recent years, we have witnessed, among others, an exodus of Syrian refugees and, more recently, the many people who have fled Afghanistan. Nor can we overlook the massive migration movements on the American continent, which press upon the border between Mexico and the United States of America. Many of those migrants are Haitians fleeing the tragedies that have struck their country in recent years.

The issue of migration, together with the pandemic and climate change, has clearly demonstrated that we cannot be saved alone and by ourselves: the great challenges of our time are all global. It is thus troubling that, alongside the greater interconnection of problems, we are seeing a growing fragmentation of solutions. It is not uncommon to encounter unwillingness to open windows of dialogue and spaces of fraternity; this only fuels further tensions and divisions, as well as a generalized feeling of uncertainty and instability. What is needed instead is a recovery of our sense of shared identity as a single human family. The alternative can only be growing isolation, marked by a reciprocal rejection and refusal that further endangers multilateralism, the diplomatic style that has characterized international relations from the end of the Second World War to the present time.

For some time now, multilateral diplomacy has been experiencing a crisis of trust, due to the reduced credibility of social, governmental and intergovernmental systems. Important resolutions, declarations and decisions are frequently made without a genuine process of negotiation in which all countries have a say. This imbalance, now dramatically evident, has generated disaffection towards international agencies on the part of many states; it also weakens the multilateral system as a whole, with the result that it becomes less and less effective in confronting global challenges.

The diminished effectiveness of many international organizations is also due to their members entertaining differing visions of the ends they wish to pursue. Not infrequently, the centre of interest has shifted to matters that by their divisive nature do not strictly belong to the aims of the organization. As a result, agendas are increasingly dictated by a mindset that rejects the natural foundations of humanity and the cultural roots that constitute the identity of many peoples. As I have stated on other occasions, I consider this a form of ideological colonization, one that leaves no room for freedom of expression and is now taking the form of the “cancel culture” invading many circles and public institutions. Under the guise of defending diversity, it ends up cancelling all sense of identity, with the risk of silencing positions that defend a respectful and balanced understanding of various sensibilities. A kind of dangerous “one-track thinking” [pensée unique] is taking shape, one constrained to deny history or, worse yet, to rewrite it in terms of present-day categories, whereas any historical situation must be interpreted in the light of a hermeneutics of that particular time, not that of today.

Multilateral diplomacy is thus called to be truly inclusive, not canceling but cherishing the differences and sensibilities that have historically marked various peoples. In this way, it will regain credibility and effectiveness in facing the challenges to come, which will require humanity to join together as one great family that, starting from different viewpoints, should prove capable of finding common solutions for the good of all. This calls for reciprocal trust and willingness to dialogue; it entails “listening to one another, sharing different views, coming to agreement and walking together”. Indeed, “dialogue is the best way to realize what ought always to be affirmed and respected apart from any ephemeral consensus”.  Nor should we overlook “the existence of certain enduring values”. Those are not always easy to discern, but their acceptance “makes for a robust and solid social ethics. Once those fundamental values are adopted through dialogue and consensus, we realize that they rise above consensus”. Here I wish to mention in particular the right to life, from conception to its natural end, and the right to religious freedom.

In this regard, in recent years we have seen a growing collective awareness of the urgent need to care for our common home, which is suffering from the constant and indiscriminate exploitation of its resources. Here I think especially of the Philippines, struck in these last weeks by a devastating typhoon, and of other nations in the Pacific, made vulnerable by the negative effects of climate change, which endanger the lives of their inhabitants, most of whom are dependent on agriculture, fishing and natural resources.

Precisely this realization should impel the international community as a whole to discover and implement common solutions. None may consider themselves exempt from this effort, since all of us are involved and affected in equal measure. At the recent COP26 in Glasgow, several steps were made in the right direction, even though they were rather weak in light of the gravity of the problem to be faced. The road to meeting the goals of the Paris Agreement is complex and appears to be long, while the time at our disposal is shorter and shorter. Much still remains to be done, and so 2022 will be another fundamental year for verifying to what extent and in what ways the decisions taken in Glasgow can and should be further consolidated in view of COP27, planned for Egypt next November.

Your Excellencies, Ladies and Gentlemen!

Dialogue and fraternity are two essential focal points in our efforts to overcome the crisis of the present moment. Yet “despite numerous efforts aimed at constructive dialogue between nations, the deafening noise of war and conflict is intensifying”.  The entire international community must address the urgent need to find solutions to endless conflicts that at times appear as true proxy wars.

I think first of Syria, where the country’s rebirth does not yet clearly appear on the horizon. Even today, the Syrian people mourn their dead and the loss of everything, and continue to hope for a better future. Political and constitutional reforms are required for the country to be reborn, but the imposition of sanctions should not strike directly at everyday life, in order to provide a glimmer of hope to the general populace, increasingly caught in the grip of poverty.

Nor can we overlook the conflict in Yemen, a human tragedy that has gone on for years, silently, far from the spotlight of the media and with a certain indifference on the part of the international community, even as it continues to claim numerous civil victims, particularly women and children.

In the past year, no steps forward were made in the peace process between Israel and Palestine. I would truly like to see these two peoples rebuild mutual trust and resume speaking directly to each other, in order to reach the point where they can live in two states, side by side, in peace and security, without hatred and resentment, but the healing born of mutual forgiveness.

Other sources of concern are the institutional tensions in Libya, the episodes of violence by international terrorism in the Sahel region, and the internal conflicts in Sudan, South Sudan and Ethiopia, where there is need “to find once again the path of reconciliation and peace through a forthright encounter that places the needs of the people above all else”. 

Profound situations of inequality and injustice, endemic corruption and various forms of poverty that offend the dignity of persons also continue to fuel social conflicts on the American continent, where growing polarization is not helping to resolve the real and pressing problems of its people, especially those who are most poor and vulnerable.

Reciprocal trust and readiness to engage in calm discussion should also inspire all parties at stake, so that acceptable and lasting solutions can be found in Ukraine and in the southern Caucasus, and the outbreak of new crises can be avoided in the Balkans, primarily in Bosnia and Herzegovina.

Dialogue and fraternity are all the more urgently needed for dealing wisely and effectively with the crisis which for almost a year now has affected Myanmar; its streets, once places of encounter, are now the scene of fighting that does not spare even houses of prayer.

Naturally, these conflicts are exacerbated by the abundance of weapons on hand and the unscrupulousness of those who make every effort to supply them. At times, we deceive ourselves into thinking that these weapons serve to dissuade potential aggressors. History and, sadly, even daily news reports, make it clear that this is not the case. Those who possess weapons will eventually use them, since as Saint Paul VI observed, “a person cannot love with offensive weapons in his hands”. Furthermore, “When we yield to the logic of arms and distance ourselves from the practice of dialogue, we forget to our detriment that, even before causing victims and ruination, weapons can create nightmares”. Today these concerns have become even more real, if we consider the availability and employment of autonomous weapon systems that can have terrible and unforeseen consequences, and should be subject to the responsibility of the international community.

Among the weapons humanity has produced, nuclear arms are of particular concern. At the end of December last, the Tenth Review Conference of the parties to the Treaty on the Non-Proliferation of Nuclear Weapons, which was to meet in New York in these days, was once again postponed due to the pandemic. A world free of nuclear arms is possible and necessary. I therefore express my hope that the international community will view that Conference as an opportunity to take a significant step in this direction. The Holy See continues steadfastly to maintain that in the twenty-first century nuclear arms are an inadequate and inappropriate means of responding to security threats, and that possession of them is immoral. Their production diverts resources from integral human development and their employment not only has catastrophic humanitarian and environmental consequences, but also threatens the very existence of humanity.

The Holy See likewise considers it important that the resumption of negotiations in Vienna on the nuclear accord with Iran (the Joint Comprehensive Plan of Action) achieve positive results, in order to guarantee a more secure and fraternal world.

Dear Ambassadors!

In my Message for the World Day of Peace celebrated on 1 January last, I sought to highlight several factors that I consider essential for promoting a culture of dialogue and fraternity.

Education holds a special place, since it trains the younger generation, the future and hope of the world. Education is in fact the primary vehicle of integral human development, for it makes individuals free and responsible. The educational process is slow and laborious, and can lead at times to discouragement, but we can never abandon it. It is an outstanding expression of dialogue, for no true education can lack a dialogical structure. Education likewise gives rise to culture and builds bridges of encounter between peoples. The Holy See wished to stress the importance of education also by its participation in Expo 2021 in Dubai, with a pavilion inspired by the theme of the Expo: “Connecting Minds, Creating the Future”.

The Catholic Church has always recognized and valued the role of education in the spiritual, moral and social growth of the young. It pains me, then, to acknowledge that in different educational settings – parishes and schools – the abuse of minors has occurred, resulting in serious psychological and spiritual consequences for those who experienced them. These are crimes, and they call for a firm resolve to investigate them fully, examining each case to ascertain responsibility, to ensure justice to the victims and to prevent similar atrocities from taking place in the future.

Despite the gravity of such acts, no society can ever abdicate its responsibility for education. Yet, regrettably, state budgets often allocate few resources for education, which tends to be viewed as an expense, instead of the best possible investment for the future.

The pandemic prevented many young people from attending school, to the detriment of their personal and social development. Modern technology enabled many young people to take refuge in virtual realities that create strong psychological and emotional links but isolate them from others and the world around them, radically modifying social relationships. In making this point, I in no way intend to deny the usefulness of technology and its products, which make it possible for us to connect with one another easily and quickly, but I do appeal urgently that we be watchful lest these instruments substitute for true human relationships at the interpersonal, familial, social and international levels. If we learn to isolate ourselves at an early age, it will later prove more difficult to build bridges of fraternity and peace. In a world where there is just “me”, it is difficult to make room for “us”.

The second thing that I would like to mention briefly is labour, “an indispensable factor in building and keeping peace. Labour is an expression of ourselves and our gifts, but also of our commitment, self-investment and cooperation with others, since we always work with or for someone else. Seen in this clearly social perspective, the workplace enables us to learn to make our contribution towards a more habitable and beautiful world”. 

We have seen that the pandemic has sorely tested the global economy, with serious repercussions on those families and workers who experienced situations of psychological distress even before the onset of the economic troubles. This has further highlighted persistent inequalities in various social and economic sectors. Here we can include access to clean water, food, education and medical care. The number of people falling under the category of extreme poverty has shown a marked increase. In addition, the health crisis forced many workers to change professions, and in some cases forced them to enter the underground economy, causing them to lose the social protections provided for in many countries.

In this context, we see even more clearly the importance of labour, since economic development cannot exist without it, nor can it be thought that modern technology can replace the surplus value of human labour. Human labour provides an opportunity for the discovery of our personal dignity, for encounter with others and for human growth; it is a privileged means whereby each person participates actively in the common good and offers a concrete contribution to peace. Here too, greater cooperation is needed among all actors on the local, national, regional and global levels, especially in the short term, given the challenges posed by the desired ecological conversion. The coming years will be a time of opportunity for developing new services and enterprises, adapting existing ones, increasing access to dignified work and devising new means of ensuring respect for human rights and adequate levels of remuneration and social protection.

Your Excellencies, Ladies and Gentlemen,

The prophet Jeremiah tells us that God has “plans for [our] welfare and not for evil, to give [us] a future and a hope” (29:11). We should be unafraid, then, to make room for peace in our lives by cultivating dialogue and fraternity among one another. The gift of peace is “contagious”; it radiates from the hearts of those who long for it and aspire to share it, and spreads throughout the whole world. To each of you, your families and the peoples you represent, I renew my blessing and offer my heartfelt good wishes for a year of serenity and peace.

Thank you!

So, one week the Pope suggests that furbabies aren't babies at all, and that it's selfish to avoid children, a very conservative, and very Catholic, position.  Now he follows it up with a suggestion that cancel culture is a bad thing, yet another conservative position.  

It's pretty hard to get radical left wing out of that.

And it's hard to really place him in that right/left divide. 

All of which suggests that he should get more credit than he does, and that his statements should be carefully watched, including by conservatives like me.

Best Posts of the Week of January 9, 2022

 The best posts of the week of January 9, 2022.

Friday, January 9, 1942. Umm. . .about that salute. . . . Appropriated and Inappropriate Symbols.

Cliffnotes of the Zeitgeist Part XXVI. Pets and Pope Francis, the man who can't get a break. Pangur Bán. Warped Hollywood. Ghislane? The return of Boston marriages. Khardasian Attention Disorder

The 2022 Election Part VI. The Early Landing Lights Edition

Democracy in peril. . . maybe the fix is to amend the Constitution. . .

Ham Salad and Other Radio Laments.

The Post Insurrection. The Tragic Part I

Refusing to admit a mistake

Foothill Agrarian: Over the Horizon

Saturday, January 14, 1922. Hays dives into the movie industry.

Wednesday January 14, 1942. Canadian Internment, Operation Drumbeat, Operation Posmaster and Executive Order on Enemy Aliens.

Poster Saturday

 

Poster Saturday

 

Thursday, January 15, 1942. Baseball gets the go ahead.

President Roosevelt issued his "green light" letter to professional baseball, indicating that it should go forward in spite of the war.  Unlike World War One, however, there'd be no pretextual avenue for baseball players to avoid conscription and that fact, combined with baseball players volunteering for service, would result in an enormous decrease in first rank talent from the sport for the duration of the war, making wartime baseball accordingly unique.

While Operation Drumbeat takes three more ships off the US east coast, 3,900 US troops of the 34th Division depart by ship for the United Kingdom. The U-577 surfaces so close off of New York Harbor that night that the rides at Coney Island could be seen silhouetted against the nighttime sky, blackouts not having been ordered.

German Field Marshall Ritter von Leeb is relieved of his command after demanding a free, non Hitler, hand over his troops.

The American-British-Dutch-Australian (ABDA) Command was activated with Field Marshall Sir Archibald Wavell as its commander.  Its task was to combat the Japanese expansion in South-East Asia.

The Ninth Pan American Conference opened in Rio de Janeiro.

Blog Mirror: 3 cats have outmaneuvered their 2 humans to hold a blender hostage for weeks

 

3 cats have outmaneuvered their 2 humans to hold a blender hostage for weeks

Blog Mirror: Stupid is as stupid does.

 

Stupid is as stupid does.

The Gourmet Sportsman: Once in a Lifetime: First Outing of 2022

The Gourmet Sportsman: Once in a Lifetime: First Outing of 2022:  January 2, 2022 Steam rises off the bush as I pee on it.  I am cursing myself for wearing waders as I hate hiking in waders.  Although its ...

Oh no. . .

 not another "Santa Clause" spinoff.

Uff.  Just make it stop.

Wednesday January 14, 1942. Canadian Internment, Operation Drumbeat, Operation Posmaster and Executive Order on Enemy Aliens.

On this day in 1942, the Arcadia Conference concluded.

Canada began a Japanese internment program

As discussed here:

Today in World War II History—January 14, 1942

Canada designates a 100-mile security zone in British Columbia; all males of Japanese ancestry ages 18-45 are ordered to vacate; 23,000 men will be sent to labor camps; women and children are deported to six inner BC towns; Japanese-Canadians also banned from fishing and using shortwave radios.

While this story is well known in Canada, it is not in the United States.  It's significant to Canadian history for a lot of reasons, but also to US history in regard to the atmosphere at the time.

The US had not yet begun internment of Japanese residents, but it did commence registration of enemy aliens on this day in 1942.

President Roosevelt issued an order requiring the registration of enemy aliens.

By the President of the United States of America

A Proclamation 

Whereas section 21 of title 50 of the United States Code provides as follows: 

Whenever there is a declared war between the United States and any foreign nation or government, or any invasion or predatory incursion is perpetrated, attempted, or threatened against the territory of the United States by any foreign nation or government, and the President makes public proclamation of the event, all natives, citizens, denizens, or subjects of the hostile nation or government, being of the age of fourteen years and upward, who shall be within the United States and not actually naturalized, shall be liable to be apprehended, restrained, secured, and removed as alien enemies. The President is authorized in any such event, by his proclamation thereof, or other public act, to direct the conduct to be observed, on the part of the United States, toward the aliens who become so liable; the manner and degree of the restraint to which they shall be subject and in what cases, and upon what security their residence shall be permitted, and to provide for the removal of those who, not being permitted to reside within the United States, refuse or neglect to depart therefrom; and to establish any other regulations which are found necessary in the premises and for the public safety. 

Whereas by sections 22, 23, and 24 of title 50 of the United States Code further provision is made relative to alien enemies; 

Whereas by Proclamation No. 2525 of December 7, 1941, and Proclamations Nos. 2526 and 2527 of December 8,1941, I prescribed and proclaimed certain regulations governing the conduct of alien enemies; and 

Whereas I find it necessary in the interest of national defense to prescribe regulations additional and supplemental to such regulations: 

Now, Therefore, I, Franklin D. Roosevelt, President of the United States of America, acting under and by virtue of the authority vested in me by the Constitution of the United States and the aforesaid sections of the United States Code, do hereby prescribe and proclaim the following regulations, additional and supplemental to those prescribed by the aforesaid proclamations of December 7, 1941, and December 8, 1941: 

CERTIFICATES OF IDENTIFICATION REQUIRED; DUTIES AND AUTHORITY OF THE ATTORNEY GENERAL 

All alien enemies within the continental United States, Puerto Rico, and the Virgin Islands are hereby required, at such times and places and in such manner as may be fixed by the Attorney General of the United States, to apply for and acquire certificates of identification; and the Attorney General is hereby authorized and directed to provide, as speedily as may be practicable, for the receiving of such applications and for the issuance of appropriate identification certificates, and to make such rules and regulations as he may deem necessary for effecting such identifications; and all alien enemies and all other persons are hereby required to comply with such rules and regulations. The Attorney General in carrying out such identification procedure, is hereby authorized to utilize such agents, agencies, officers, and departments of the United States and of the several states, territories, dependencies, and municipalities thereof and of the District of Columbia as he may select for the purpose, and all such agents, agencies, officers, and departments are hereby granted full authority for all acts done by them in the execution of this regulation when acting by the direction of the Attorney General. After the date or dates fixed by the Attorney General for completion of such identification procedure, every alien enemy within the limits of the continental United States, Puerto Rico, or the Virgin Islands shall at all times have his identification card on his person.

The British pulled off Operation Postmaster, an SOE operation, which involved hijacking three ships in a port in Spanish Guinea.  While military insignificant, it boosted the reputation of the SOE in particular, and the British in general, for eclectic raiding.

German U-boats began to make some successful strikes off of the near US and Labradorean/PEI/Newfoundland coast as part of a new submarine offensive, Operation Drumbeat.  The U-123 sank the Panamanian tanker MV Norness off of Long Island.  Across the Atlantic, the U-43 sank the three vessels, including the Panamanian flagged SS Chepo.

Saturday, January 14, 1922. Hays dives into the movie industry.

William H. Hays resigned as Postmaster General in order to become head of the Motion Picture Producers and Distributors.  In that role he would end up associated with an effort to clean up, if you will, the movie industry, which would lead to him being somewhat misremembered today.

Hays would bring in the Hays Production Code, which was effectively a code of self-censorship for the movie industry. The draft code stunned critics of film, who were advocating state and Federal  restrictions at the time.  As the code basically gave them what they wanted, they were satiated by it and ceased their efforts for the most part.

The things that brought about the concern were real.  While we have a conceptual draft of a related topic, what had basically occurred is that film, both still and moving pictures, brought in the ability to portray topics, and by that we can largely say the topic was young women, in an easy to do and lurid manner.  Such things has always existed, of course, to a degree, but when illustrated magazines largely relied on illustrators, many of whom have been featured here, the effort and public reaction generally tended to preclude too much cross over from pornography and near pornography into popular media.

Film started to erode that significantly, and the real erosion really took off in the movie industry.  There were not controls on the production of movies at all, and as a result, starting almost from the onset of film, moviemakers found that they could insert some degree of pornography and get away with it.  Only partially obscured bathing scenes, or ones that weren't obscured at all, made their way into dramas.  Even famous producers, like Cecil B. DeMille, made silent films that were wholesale lurid, with a DeMille example ironically supposedly being one about early saints, the same featuring scenses of chained writhing nude women.

This has promoted an effort to do something about it, but the cross-over of private scandal into the news, coming from the movie industry, really pushed it over the top.  Divorces and scandalous deaths became headline news.  When Fatty Arbuckle was arrested it provided the final push.

Arbuckle would, of course, later be acquitted, but the scandal did give an unseemly look into things that people would no longer tolerate.  No matter what the truth of the tragedy was, it did feature a story of illicit sex (it seems) and scandalous behavior.  People had enough.

Faced with this, the movie industry organized and Hays was brought over. The Production Code would stave off the disaster and for around forty years keep American film from sinking into the moral sewer.  In the late 1960s the industry, looking at the time, calculated that they could break free from it, and they did, although not to their credit or to that of the arts.

On this day in 1922, the Anglo-Irish Treaty officially went into effect.  In a really confusing technicality, the Irish had two governments during this period, one being a provisional government that was to rule for the remainder of the year until the full transition into a Free State was accomplished.  However, as the Irish already had formed a Parliament, the existing Dail, and simply kept it in existence and perhaps can be regarded as the real government.  The Dáil Éireann was the technical successor to the Dáil of the Irish Republic, which had ceased to exist in December 6, 1921.  While De Valera claimed that it remained in existence after he lost what amounted to a vote of no confidence, nobody had challenged the transition up to that point.  Technically the current Dáil dates to 1937, when Ireland adopted a constitution declaring itself to be a republic,  and the Dáil Éireann became its lower house.

Members of the provisional government were, in fact, members of the Dáil Éireann, so in reality the latter rather than the former was the government.  Michael Collins, the famous republican guerilla (terrorist) leader of the Anglo Irish War was made the chairman of the Provisional Government.  He had been instrumental in negotiating the treaty with the United Kingdom.

The President of the League of Nations called for the evacuation of 120,000 Armenian Christians from Turkey.

Norman Rockwell's Saturday Evening Post illustration featured a boy looking at stereographs.  Not one of his better illustrations in my view.

Judge was looking for smiling faces, and featured an alluring young woman coming out of a makeup case.

On the same day, The Country Gentleman gave us a different portrayal of a young woman with an illustration by Katherine R. Wireman.

I like that illustration better.

Mary Plant and Leicester Faust, the latter part of the Busch brewing family, married in St. Louis.

Foothill Agrarian: Over the Horizon

Foothill Agrarian: Over the Horizon: Fundamentally, Flying Mule Sheep Company is in the business of turning sunlight, carbon dioxide, and rainwater into meat and fiber. Our shee...

Refusing to admit a mistake

Now this modern refusal to undo what has been done is not only an intellectual fault; it is a moral fault also. It is not merely our mental inability to understand the mistake we have made. It is also our spiritual refusal to admit that we have made a mistake. 

G. K. Chesterton Eugenics and Other Evils