Category: Public Policy

Blog author: jballor
Monday, June 26, 2006
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A three-day meeting is scheduled to begin tomorrow in Toledo, Ohio, and is set to discuss the possibility of putting wind farms on the Great Lakes. The session is sponsored by the U.S. Fish and Wildlife Service and the Environmental Protection Agency among other groups, and will include conversations about “how to protect birds, bats and fish from the windmills.”

According to the AP, wind farms on the Great Lakes would include “rows of windmills” that “would tower as high as 400 feet and float or stand in relatively shallow water.” Some opponents of wind farms point out the danger that the turbines can represent to migratory bird populations. Acton’s Anthony Bradley has noted that the Sierra Club calls wind towers “Cuisinarts of the air” (listen to related interview here).

North Hoyle wind farm in England

The attractiveness of wind farms based on water rather than land has to do with the relatively greater strength of wind which sweeps over bodies of water. Walt Musial, a senior engineer and offshore programs leader for the National Renewable Energy Laboratory, a U.S. Department of Energy contractor, said, “Offshore machines can make about twice as much as onshore.”

Other concerns relate to the high startup and capital costs involved in the construction of these projects, perceptions about the unpredictability and unreliability of wind power, and issues of visual pollution.

Ecumenical News International (ENI) relates the launch last month of a new initiative in Africa, designed to “to mobilise a strong African voice in development.” The effort is called African Monitor and is led by the Anglican Archbishop of Cape Town, South Africa, Njongonkulu Ndungane.


Anyone who spends much time at all looking at the economic development situation in Africa quickly realizes the lack of independent, nongovernmental, native voices. As African Monitor states, “This African civil society voice can thus be seen as the too often missing ‘fourth piece of the jigsaw’ alongside existing stakeholders of donor governments and institutions; their African counterparts; and donor-based NGOs and civil society.”

African Monitor’s mission is to begin to fill this need: “African Monitor is an independent body, acting as a catalyst within Africa’s civil society, to bring a strong African voice to the development debate, and to raise key questions from an African perspective.” The initiative represents a truly unique and much needed enterprise, since before the creation of African Monitor “there was no existing pan-African network that can provide such a catalyst across the sub-Saharan region, and taking a perspective across aid, trade, development and financial flows.”

In his address before the opening of the group, titled, “Let African Voices speak out for effective action on Africa’s development,” Archbishop Ndungane emphasized the need for accountability and true follow-through on the part of donors and developed nations: “We saw that Africa’s grassroots voices, currently marginalised and fragmented, could be harnessed to pursue these ends, and that faith communities, the most extensive civil society bodies on the continent, could provide the backbone of networks to bring these voices into the public arena.”

The Acton Institute has long supported the claim that African civil society needs to take a leading role in the development of the African continent. See, for example, the conversation with Rev. Bernard Njoroge, bishop of the diocese of Nairobi in the Episcopal Church of Africa, and Chanshi Chanda, chairman of the Institute of Freedom for the Study of Human Dignity in Kitwe, Zambia, about the issues of debt cancellation the moral nature of business (video clips, .wmv format, available for Rev. Njoroge and Mr. Chanda).

Blog author: jballor
Thursday, June 22, 2006
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In today’s OpinionJournal Clint Bolick, president and general counsel of the Alliance for School Choice, gives an overview of the state-by-state successes of school choice advocates. One of Bolick’s important observations is that the move for increased choice and competition in education is increasingly becoming bi-partisan.

Politicians who have been attached to the education establishment are beginning to realize that school choice is one of the most hopeful options available for those who are the neediest and the poorest. Those who are wealthy have always had a measure of choice, because they can generally afford the extra cost of private school tuition. It is those who cannot afford this extra cost that really have little in the way of choices.

Shouldn’t the poor also be able to have their child receive a quality and even religious education if they so choose?

HT: WorldMagBlog

Blog author: jballor
Thursday, June 22, 2006
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“I’m not in any way a violent person, but I enjoy getting out there and fighting when I can.”

–Blake Cater, 22, of Burlington, NC, who videotapes backyard fights with his friends and broadcasts them on the web.

More on Cater and the amateur fighting video phenomenon from today’s Washington Post, “On the Web, Punch and Click,” by Paul Farhi.

Also check out a related commentary of mine, “Our Slap-Happy Slide into Techno-Violence,” in which I argue, “The market must be supported and bounded by moral norms, guides for appropriate conduct and behavior. Where the market brings people into contact and relationship, it will also reflect the disruption of sin in the human community. So when the culture supports and promotes violence, it should be no surprise that the market efficiently distributes products that reflect this corruption. The two mutually reinforce one another, sending things into a degenerating spiral of violence.”

Blog author: jspalink
Wednesday, June 21, 2006
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“Be fruitful and multiply,” the Book of Genesis commands. Unfortunately, many modern nations are on the opposite track. Once worried about a phony “population bomb,” countries as diverse as Russia and South Korea are now wondering if they will shrink into irrelevance. Kevin Schmiesing looks at the cultural, religious and economic forces that produce healthy, hopeful societies.

Read Kevin’s commentary here.

Blog author: jballor
Wednesday, June 21, 2006
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Jack Black stars as the title character in this campy salute to Lucha Libre, or freestyle wrestling, a hallmark of popular Latin culture. In Nacho Libre, Black’s character begins as the lowly Ignacio, an orphan who grew up at a Catholic mission, and who has now become one of the mission brothers. Ever since his youth, Ignacio has dreamed of becoming a luchador, a flamboyant and famous wrestler.

Instead, Ignacio serves at the mission, caring for a new generation of needy orphans. When Sister Encarnación (Ana de la Reguera) arrives to be the orphans’ new teacher, Ignacio has even more incentive to become successful and wealthy so that he can impress the attractive young nun. Thus, Ignacio’s motives are not entirely pure, and indeed, he must keep his burgeoning young wrestling career a secret, because Lucha Libre is condemned by the Catholic mission.

Lucha Libre, it seems, is seen as a form of idolatry, as the wrestlers seek only praise and wealth for themselves. Indeed, Ignacio’s interaction with the luchadores confirms this, as Ramses, who Ignacio acknowledges is “the best,” turns out to be a less than charitable figure.

But Ignacio will not be denied his destiny, and so he dons the persona of Nacho Libre once a week to wrestle with his tag team partner Esqueleto, well-played by Hຜtor Jiménez. The pair are rather inept wrestlers, but are such lovable losers that they become crowd favorites and are well-paid despite their incompetence. But this is not enough for Nacho, who has visions, perhaps delusions, of greatness. He wants to win.

Jack Black stars as Nacho Libre.


Ignacio’s desire to reach his own destiny can been seen as a response to his perceived calling in life, otherwise known as his vocation, an idea which has a rich tradition in Christian theology. Vocation is literally “a calling,” and it is clear that Ignacio’s desire to become a luchador has been deeply implanted with him since his youth.

The dramatic tension enters into the equation because of the Church’s disapproval of Ignacio’s dream profession. This speaks to the difficulty faced when a person is convinced of a calling that is in an industry that is wholly condemned by ecclesiastical authorities. To be sure, there are some professions in which it is impossible to be both a Christian and remain in that line of work. But perhaps, thinks Ignacio, wrestling is not one of them. He can see some clear good that luchadores might do, not the least of which is in providing hopeless orphans a positive role model.

Is Ignacio’s perceived calling merely his own vain self-seeking ambition or a legitimate vocation from God? In some ways, Ignacio’s efforts can be seen as done by one who seeks to reform the Church’s understanding of this worldly profession. In this way Ignacio/Nacho acts as a more mundane and contemporary analogue to the more famous reforms advocated by Martin Luther in the sixteenth-century. When Luther left the Augustinian monastery and the celibate priesthood, in the words of Dietrich Bonhoeffer, it was a “return from the cloister to the world,” and “the worst blow the world had suffered since the early days of Christianity.” To be sure, Ignacio’s attempts at reform are far less dramatic and consequential, but we can see a parallel in the effort to carve out some validity for the Christian pursuit of a secular calling.

But it is only when Ignacio comes to the realization that his calling is not simply about his own edification but the service of others that he enjoys a measure of wrestling success. Ignacio’s epiphany seems to truly come home as he acts out a Jonah-like trek into the wilderness, constructing a makeshift shelter on the edge of the village after his wrestling exploits are exposed and he is ejected from the monastery (see Jonah 4:5).

This illustrates another truth about the Christian concept of vocation, in that this calling is in every case a calling to serve others rather than simply yourself. In this sense Bonhoeffer also writes, “Only in so far as the Christian’s secular calling is exercised in the following of Jesus does it receive from the gospel new sanction and justification.” At first Ignacio’s selfish ambitions overshadow his desire to do good for the orphans and the mission, but his calling to serve is finally affirmed by the Church when he makes it clear that he is intent on sacrificing and serving the best interests of the orphans.

Those viewers who are fans of Jack Black will not be disappointed, as the movie in large part serves as a vehicle for his brand of dynamic and madly physical comedic stylings. The film is directed by Jared Hess, made famous by his direction of the cult hit Napoleon Dynamite (2004). Nacho Libre shares some of the same quirkiness of dialogue as the previous film, although it is not quite so charming and entertaining the second time around. Some of the scenes do not noticeably advance the plot, and seem more like excuses for Jack Black to be entertaining than to fit seamlessly into the flow of the film.

Even so, Nacho Libre is an entertaining movie, although fans of Jack Black and those at least familiar with Lucha Libre will have much more to enjoy. In the end, Nacho Libre rates as not a quarter, nor a half, nor a full, but rather a three-quarter nelson (3 out of 4 arms).


This post has been crossposted to Blogcritics.org.

Blog author: kschmiesing
Tuesday, June 20, 2006
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It’s hard to believe that it’s been nearly a year since the Supreme Court handed down its decision in Kelo v. City of New London, which seriously damaged the institution of property rights.

The Institute for Justice marks the occasion with a series of reports that contain bad news and good. The bad news is that Kelo does appear to have had a deleterious effect, emboldening local governments to seize private property at increasing rates. The good news is that Kelo backlash has resulted in a number of legislative attempts to curb eminent domain abuse.

HT: John J. Miller at The Corner on NRO

Things are looking grim for the rule of law in Bolivia. An article in today’s Washington Post outlines the growing conflict between the minority of Bolivians who own land and the landless majority. As Monte Reel writes in “Two Views of Justice Fuel Bolivian Land Battle,” this month the Bolivian government, under the direction of the “agrarian revolution” of president Evo Morales, “began a project to shuffle ownership rights affecting 20 percent of its land area, giving most of it to the poor. And tensions are starting to boil.”

Choei Yara, a Japanese immigrant to Bolivia whose family has lived there since the end of World War II, says, “No one respects private property anymore, not even the government.” Groups of landless Bolivians are constantly threatening to forcibly take posession of private lands, and Morales’ policies have only encouraged them.

“Emboldened by the recent government announcements,” the landless “are taking over more properties on their own, without government approval,” writes Reel. The rationale is simple for those who live in poverty:

“God created the resource of land,” said Luciano Winchaca, a local campesino advocate who has helped the Landless Movement with its quest for land. “It should be divided equally for everyone, not be given to somebody because they speak better Spanish or come from a certain family. We all have the same rights. These people don’t understand the will of God.”

But how about this for God’s will? “You shall not steal” (Exodus 20:15 NIV).

To be sure there are real and dire problems of poverty in Bolivia. But the class warfare and rhetoric of socialist revolution advocated by Morales and his ideological partner Hugo Chavez, in the name of God’s will, can only exacerbate the situation and undermine the legitimate functions of government: to justly administer the rule of law and to safeguard private property.

As we can see in the case of Bolivia, when these roles are ignored and subverted by the government, anarchy ensues. Yara knows this all too well, as “now about 50 members of the group, the Landless Movement, are occupying about one-fourth of his property. They keep telling him they’ll take more soon, he said, and they promise bodily harm if he doesn’t let them have it.”

Mark Cuban, billionaire and owner of the NBA franchise in Dallas, announced that he is “starting a website that focuses on uncovering corporate crime.” He continues, outlining the business model for the site: “I have every intention of trading on the information uncover[ed], and disclosing exactly what i do. The ultimate transparency.”

Another of Cuban’s ventures, HDNet, the first all high-definition TV network, is “talking to Dan Rather and we hope to do a deal where he produces a show that uncovers news. Information with a payoff.” Perhaps some of the news Rather uncovers will be of interest to the Cuban corporate corruption site.

Cuban defends his decision to trade on the corruption and crime information: “You may not like that I will trade on information we uncover and then publish it. I think reporting what we find is better than not reporting it. If we can uncover fraud. Thats a good thing. That profiting on the information we find is the smart thing to do. It beats the hell out of trying to remake the site every year to maximize advertising or subscriptions. It changes the newsenomics, which need to be changed.”

One conceptual difficulty I see is that for Cuban to “trade on” the information he gets, he’ll already have to own shares of stock in the affected company. Indeed, to trade on the news seems to mean that he’ll only be selling. That is, unless the news he breaks is in some cases about the lack of corporate crime in a case where it is suspected…then he could buy, I suppose.

In any case, Cuban’s plan certainly takes the idea of investment research to a whole new level.

Updated Update: Chris Roush gives an overview of Cuban’s plans as well as the site name, ShareSleuth.com, and links to a reaction from former BusinessWeek reporter Gary Weiss.

TCS Daily writer Larry E. Ribstein, a law professor at the University of Illinois College of Law, writes about the Cuban plan and confirms that “presumably this means that he will sell ‘short’ the stocks the journal investigates, and then buy them after the revelations puncture the price.”

Radley Balko, blogging at Cato@Liberty (he also blogs at The Agitator), writes about the creeping campaign in Washington state to crack down on internet gambling. A new law would impose “up to a five-year prison term for people who gamble online,” but since passage has also been used to “to go after people who merely write about gambling.” Citing an editorial in the Seattle Times, the law prohibits not only online betting but also transmitting “gambling information.”

The legitimacy of the state government’s efforts against gambling are undermined by the fact that Washington state itself runs and promotes a lottery: “It’s good to play.” The motives of the government are clearly mixed…gambling is acceptable but only if sanctioned and promoted by and enriching to the state. It’s when gambling dollars flow out of the state’s borders, or anywhere other than the state’s coffers, that the activity becomes truly troublesome to the politicians.

I’ve written more about the hypocrisy of state-run lotteries and casinos, now combined with other anti-gambling measures, here, here, and here.