Kwanzaa

(Don’t have a lot of time to read? Here is a quick take.) Kwanzaa is a complete fabrication. A make-believe holiday invented by an ex-convict, Ron N. Everett, who is known today as Dr. Maulana Karenga. In addition to having a nasty penchant for torture, Karenga was described by a prison psychiatrist as “both paranoid and schizophrenic with hallucinations.” Not exactly Santa Claus, eh?

QUICK NOTES:

  • The creator of Kwanzaa is Maulana Ndabezitha Karengaa 77-year-old professor of Africana studies at California State University, Long Beach. His real name is Ronald Everett. He was born in rural Maryland, the fourteenth child of a sharecropping Baptist minister.
  • Karenga was convicted in 1971 for brutally torturing two naked women. The weapons of torture included a soldering iron, a vise and, of course, a toaster.
  • Karenga concocted Kwanzaa in 1966 as a secular, “nonreligious” pan-African holiday. At the time, he was a twenty-something graduate student living in Los Angeles.
  • Members of Karenga’s US Organization murdered two Black Panthers in cold blood. The murders occurred in 1969 when the US Organization and the Black Panthers were fighting over which group would control the then-new Afro-American Studies Center at the University of California, Los Angeles (UCLA).
  • Karenga spent just four years in prison. He received a sentence of between one and 10 years for felonious assault and false imprisonment in 1971, related to the torture of Deborah Jones and Gail Davis.
  • The name change. At some point in the 1960s, Karenga decided he didn’t want to be Ron Everett any longer. Instead, he gave himself the name “Maulana,” which is Swahili for “master teacher.” Karenga means “keeper of tradition” in Swahili.

(Originally posted here Dec 25, 2010 at 06:21)

  • [What’s The Bottom Line?] This holiday season, spend your time celebrating real holidays like Christmas or Hanukkah, not a fake holiday invented by a Marxist, racist, violent criminal.

Kwanzaa: Racism in Disguise

Preface

This was a “clarification letter” written to my son’s fifth-grade teacher. The in-class activity was to break the kids up into groups and learn about the various holidays, so I politely asked that my son sit in on the Hanukah or Christmas table, as he had been assigned to the Kwanzaa table. I gave some reasoning behind this decision – as I often do about most decisions I make (my wife would beg to differ).

The reason I felt it necessary to clarify the original letter was because the teacher gave the original letter over to the Principle, and I heard through the grape-vine that the Principle called the letter, ergo me, racist. While I sympathized with the Principle a bit… because, well, I “look” like a racist (shaved head and all)… I just couldn’t let this pass by. I am sure that this sixties – Berkley attending – gentleman had gotten away with such a canard before, he unfortunately hadn’t researched his statement in my particular case enough.

First of all, while I look like a racist, I in fact have a wonderful black grandmother. Not only do I have a black grandmother, I also grew up in Detroit, where white kids at the public school and in my neighborhood were a minority. I didn’t just “have a black friend,” I, in fact, had very few white friends… my friends in other words had “a white friend.” Not only did the cultural and geographic peoples and places have an impact on me, but so to did theology. You see, I am a young earth creationist.  Young earther’s believe that Adam and Eve were the originators of the human population and that from these first persons came the darker (say, Ethiopians) and person’s like myself (Irish).  The Hebrew word for “Adam” is rooted in the word meaning “red-clay.” In fact, out of the 220-or-so stories of a world-wide flood from various cultures (Australian, southern/central/northern Native-Americans, Chinese, Russian, Welsch/British, etc., etc.) about half have a creation story of the first man being made as being red in color.

Not only did this principle not know my history or theology, he apparently didn’t realize that I quoted mainly from either black authors as well as from the L. A. Times for the letter. In fact, after having a sit down meeting with my son’s fifth-grade principle, I realized that he had not even read the original paper, he just assumed that any person who spoke out against Kwanzaa (whether rationally or illogically) was a bigot.

Unfortunately this old-school “sweeping-under-the-carpet” argument that I’m sure guided this gentlemen through many a brushing off of a parent just didn’t work in this case.

I made sure he read this second letter.

Enjoy, Papa Giorgio

Kwanzaa ~ Not Just Another Holiday!

A Letter from a Concerned Parent

(Fifth-Grade/2002 ~ updated 11-11-05)

Who Created Kwanzaa?

Kwanzaa was invented by Ron Kerenga in 1966 as a means to foster and help the Black Nationalist movement in their goal to segregate and separate the races. Ron Kerenga, thus, views people of Jewish decent, much like the Nation of Islam, as “devils,” to be stamped out like weeds. His views towards whites are very similar ~ racist, in-other-words. Let’s look at some of this history.

Kerenga founded and led the United Slaves, a Black Nationalist organization, which got into gun battles with the Black Panthers on occasion with people murdered as a result.

The biggest dispute between the United Slaves and the Panthers was for the leadership of the new African Studies Department at UCLA, with each group backing a different candidate. Panthers John Jerome Huggins and Alprentice “Bunchy” Carter verbally attacked Karenga at the meeting, which infuriated Karenga’s followers. After the meeting ended, two United Slaves members, George and Larry Stiner, reportedly confronted Huggins and Carter in a hallway, shooting and killing them.[1] [2]

In 1970, Kerenga and two of his followers were arrested by authorities for the torture of two of his female followers, Debra Jones and Gail Davis. Kerenga did time in prison for disrobing these two women at gunpoint and having them beaten severely. Kerenga told them that “Vietnamese torture is nothing compared to what we know,” whereupon he forced a hot soldering iron into the mouth of one while the other had a toe squeezed in a vice.

The Los Angeles Times described the events:

“Deborah Jones, who once was given the title of an African queen, said she and Gail Davis were whipped with an electric cord and beaten with a karate baton after being ordered to remove their clothes at gunpoint. She testified that a hot soldering iron was placed in Miss Davis’ mouth and placed against Miss Davis’ face and that one of her own big toes was tightened in a vice. Karenga, head of US, also put detergent and running hoses in their mouths, she said.” [1]

Karenga was sentenced to one-to-ten years in prison on counts of felonious assault and false imprisonment. At his trial, the question arose as to Karenga’s sanity. The psychiatrist’s report stated:

“This man now represents a picture which can be considered both paranoid and schizophrenic with hallucinations and illusions, inappropriate affect, disorganization, and impaired contact with the environment.” The psychiatrist reportedly observed that Karenga talked to his blanket and imaginary persons, and he believed he’d been attacked by dive-bombers.

Eight years later, California State University Long Beach named Karenga the head of its Black Studies Department. By this time, Karenga had “repented” of his black nationalism and had become just a harmless garden variety Marxist. This must be our esteemed university system’s idea of repentance![3]

How terrifying for these two women! According to the July 27, 1971 Los Angeles Times, a psychological profile of Kerenga described him “as a danger to society who is in need of prolonged custodial treatment in prison.” The profile noted that Kerenga, while legally sane, was “confused and not in contact with reality.”

The “seven principles” of Kwanzaa that Kerenga created as part of the Nguzo Saba are little more than Marxism transposed into afrocentric key.[4] Therefore, the Kwanzaa celebration, unlike – for instance – the Martin Luther King holiday, celebrates separatism and Black Nationalism. It would be the same as the school teaching and celebrating a holiday created by the Ku Klux Klan, or an offshoot thereof. (I would just as vehemently speak out against this as well, for when the school sets its seal of approval on a celebration, you teach all its goals and aims ~ whether religious or political.)

Created Equal

My point is that I teach my children that all men are created equal and that all men are equal in the eyes of God. This is what Christmas is all about! Jesus came to save the world (John 3:16-17), God’s Word has always stated that He has “made of one blood [i.e. from one man, Adam] all nations of men” (Acts 17:26, cf. 1 Cor. 15:45). Kerenga created Kwanzaa to shun the world and display racism as their main goal for the holiday season, in place of Christmas. In fact, when asked why he designed Kwanzaa to take place around Christmas, Karenga explained, “People think it’s African, but it’s not. I came up with Kwanzaa because black people wouldn’t celebrate it if they knew it was American. Also, I put it around Christmas because I knew that’s when a lot of bloods would be partying.” Great values!

Again, trying to tie in African culture and beliefs with this holiday celebration is a stretch, to say the least. Kwanzaa was created in 1966 by a revolutionary Marxist and racist man – Kerenga – who took here and there from the African culture as well as the Menorah from Judaism[5], and created a new celebration with socialist/Marxist overtones.

I have long-standing family friends who are native-born Africans (Kenyans), who have given their entire life to the mission field. They vehemently oppose this holiday because it creates subversion between the races when love is needed most. Neither do they find a connection with it and African culture. Mason Weaver points out the bottom line:

Professor Ron Karenga made up Kwanzaa in 1961 to counter the Western celebration of Christmas. Dr. Karenga made up a word, made up its definitions and then made up the elements we recognize today as “traditions.” First, “Kwanzaa” does not spell “first fruits” in Swahili or any other language. When I interviewed Dr. Karenga a few years ago, he admitted that the word was changed from the Swahili word “Kwanza” to “Kwanzaa” because he needed seven letters to represent his seven children. Because I spoke Swahili (and he apparently did not) Dr. Karenga was forced to admit that the word “Kwanza” was a Swahili adverb for “first,” and he added the extra “a” and “fruits” because it fit his story. And for all of you who wish to celebrate “first fruits,” the proper Swahili noun would be “Limbuko,” which would have given Dr. Karenga his seven letters for his children had he understood the language. (from Chapter 7 of It’s Okay to Leave the Plantation)

(Updated quote) Ann Coulter, likewise, points out the bottom line:

It is a fact that Kwanzaa was invented in 1966 by a black radical FBI stooge, Ron Karenga — a.k.a. Dr. Maulana Karenga — founder of United Slaves, a violent nationalist rival to the Black Panthers. He was also a dupe of the FBI.

In what was ultimately a foolish gamble, during the madness of the ’60s, the FBI encouraged the most extreme black nationalist organizations in order to discredit and split the left. The more preposterous the group, the better.

By that criterion, Karenga’s United Slaves was perfect. In the annals of the American ’60s, Karenga was the Father Gapon, stooge of the czarist police.

[….]

United Slaves were proto-fascists, walking around in dashikis, gunning down Black Panthers and adopting invented “African” names. (That was a big help to the black community: How many boys named “Jamal” are currently in prison?)

It’s as if David Duke invented a holiday called “Anglika,” which he based on the philosophy of “Mein Kampf” — and clueless public school teachers began celebrating the made-up, racist holiday.

Origins vs. Current Beliefs

Do the millions of black Americans who celebrate Kwanzaa think of it as the ritualization of socialism? Doubtful. Do they object to the mainstreaming of Kwanzaa symbols and products? Probably not. Do they know anything about Karenga and his past? It doesn’t seem so. When Karenga spoke at the Million-Man March, he went virtually unnoticed. However, the holiday’s origins in a terrible time and with a terrible person are certainly relevant to its legitimacy.

Neutrality?

I do not mind if the school teaches my son true history, which includes the history of Africa, as well as other Continents. However, having said this, I do not pay my hard earned tax dollars for the school to meet some need of trying to teach and include all the cultural holidays of the world, which apparently must include racist holidays founded right here in California’s radical [recent] past. That is not the schools job; it is mine, if I so choose!

This is why this subject is so “political,” you have in a sense undermined my family’s values and put it upon yourselves to teach my son “multi-culturalism” in a “politically-correct” fashion. This, then, requires the school to make value judgments on how to teach this to my child. Which is why I pointed out that by doing so, you have strayed from being neutral to taking a position on how to present other peoples cultural mores (which now includes racism as mainstream) to my child (in rejection of America’s cultural mores… which is Christmas and Hanukah, i.e., Judeo-Christian).

Back to the Original Premise!

So again, I restate my three points in the original letter[6] on why I asked to have my son join either the Christmas table or Hanukah table in class; in contradistinction to Kwanzaa or the Chinese New Year:

It [Kwanzaa] promotes and supports ethnic separation and segregation. For instance, Hallmark Cards and Giant Foods have a policy of any items related to Kwanzaa be produced and sold only by blacks (William A. Henry III, “The Politics of Separation,” Time Magazine [fall 1993]: 75).

This was also the intent of the founder of Kwanzaa, Dr. Maulana Kerenga, separation, not healing. Christmas promotes the latter.

It is not practiced equally with the traditional (Judeo-Christian) practices. For example: one public schools students and parents were asked to come in and share with the class about Kwanzaa, and other religious holiday practices of their Buddhist faith and Muslim faith as well as the traditions and practices of Hanukkah. When one parent attempted to share the true meaning Christmas, using a Nativity scene as a visual aid, the presentation was prohibited. (Ravi Zacharias, Deliver Us from Evil: Restoring the Soul in a Disintegrating Culture, p. 57).

It takes a political and moral stance. This type of multi-cultural “politically-correct” inclusive teaching takes a moral and political stance that requires value judgments to be made that are at variance with my (and many others) particular political and moral stance on afro-centric history and teaching… as well as putting one set of moral pre-suppositions (Marxism, racism, segregation) above others. Thus, taking a non-neutral position.


Notes


[1] “Kwanzaa — Racist Holiday from Hell” By Reverend Jesse Lee Peterson; FrontPageMagazine.com | December 29, 2004 –

http://www.frontpagemag.com/Articles/ReadArticle.asp?ID=16474

[2] Rev. Jesse Lee Peterson (a black-American) is the Founder and President of BOND (the Brotherhood Organization of A New Destiny, www.bondinfo.org). He is also the author of the book SCAM: How the Black Leadership Exploits Black America. For more information, please call 1-800-411-BOND (2663), or e-mail bond@bondinfo.org.

[3] Ibid.

[4] Afrocentrism is a political movement that believes Greek culture was borrowed from Black Africans. Among others on the Afrocentrist side is Emeritus Professor of Near Eastern History Martin Bernal who wrote Black Athena. Among others opposing him is Mary Lefkowitz, classical scholar and author of Not Out of Africa who denies the Greeks stole culture from Black Egyptians. There are some moderate positions, but the whole Afrocentrism controversy is based on concepts of race and racism, and is therefore very difficult to discuss without enraging someone.

From: http://ancienthistory.about.com/od/afrocentrism/g/afrocentrism.htm

[5] Kerenga believes that the black race are the real Jewish peoples, much like Christian Identity – the religious movement of the KKK – believes the white race to be the true Jewish peoples. The bottom line is this: both views are founded in racist ideology!

[6] Carlotta Morrow, the main author I quoted from heavily in my first letter to the school, (a black-American woman) began her research on Kwanzaa in the early 1980’s after her sister, who was a member of Dr. Karenga’s black activist group called the United Slaves (US) Organization, denounced her faith in Christ, claiming that Christianity was a white man’s religion.

Determined to find out the teachings that persuaded her sister’s complete change in faith, she went with her sister to “the Center” to hear what was being taught. She was deeply disturbed at the “us””white man” against the attitude that seeped through the meetings, and especially at the negativity directed toward the Christian and Jewish religions.

Seeing the spiritual and racial harm being subtly encouraged, Carlotta began her trek in learning, researching and exposing the real truth and spiritual seductiveness of the principles behind Kwanzaa.

She has had articles on Kwanzaa appear in the Southern California Christian Times, the Twin City Christian Magazine of Minnesota, Tout Timoun Nou Yo also of Minnesota, (a quarterly for families with children adopted from Haiti) and has been a guest on radio talk shows in the Southern California area which included an on-air discussion with Dr. Karenga on the Mason Weaver Show of KPRZ in San Diego, where the author resides.

In case you have never seen or heard Mason Weaver, he has a website called The Mason Weaver Show, as well as writing a book entitled It’s Okay To Leave the Plantation. Carlotta’s site is below.

* Following are some highly recommended resources for the historian/sociologist at heart:

1)  Tunde Adeleke, The Case Against Afrocentrism (Jackson, MS: Univ. Press of Mississippi, 2009);

2)  Stephen Howe, Afrocentrism: Mythical Pasts and Imagined Homes (New York, NY: Verso, 1999);

3)  Mary Lefkowitz, Not Out Of Africa: How “Afrocentrism” Became An Excuse To Teach Myth As History (New York, NY: Basic Books);

4)  An audio chapter from Black Rednecks and White Liberals.

5)  Race and Culture: A Worldview (This is really part of a trilogy). Dr. Sowell’s page at Amazon can be found here;

6)  Video of the American Black History videos:

http://videorow.blogspot.com/2010/08/amercias-racial-history-in-black-and.html;

7)  Many, many links to much more here.


UPDATE


(Updated via GATEWAY PUNDIT)

Kwanzaa was created in 1966 as a holiday celebration of African culture and heritage but there’s more to the story. See below.

The Hill reported:

Obamas extend Kwanzaa greetings

President Obama and first lady extended their “warmest wishes” to those celebrating Kwanzaa, the week-long holiday as it began Saturday.

“Today begins a week-long celebration of African-American heritage and culture through family and community festivities,” the couple said in a statement.

“Kwanzaa’s seven principles – unity, self-determination, collective work and responsibility, cooperative economics, purpose, creativity and faith – are also shared values that bind us as Americans.”

Ann Coulter recently wrote about the origins of Kwanzaa at Townhall:

Happy Kwanzaa! The Holiday Brought to You by the FBI

I will not be shooting any Black Panthers this week because I am Kwanza-reform, and we are not that observant. Kwanzaa, celebrated exclusively by white liberals, is a fake holiday invented in 1966 by black radical/FBI stooge Ron Everett — aka Dr. Maulana Karenga, founder of United Slaves, the violent nationalist rival to the Black Panthers. In the annals of the American ’60s, Karenga was the Father Gapon, stooge of the czarist police.

In what was ultimately a foolish gambit, during the madness of the ’60s, the FBI encouraged the most extreme black nationalist organizations in order to discredit and split the left. The more preposterous the group, the better. By that criterion, Karenga’s United Slaves was perfect.

Despite modern perceptions that blend all the black activists of the ’60s, the Black Panthers did not hate whites. Although some of their most high-profile leaders were drug dealers and murderers, they did not seek armed revolution.

Those were the precepts of Karenga’s United Slaves. The United Slaves were proto-fascists, walking around in dashikis, gunning down Black Panthers and adopting invented “African” names.

And hasn’t that been a huge help to the black community?

THE LID has a good post on Kwanzaa: “Kwanzaa: A Fraud Holiday With A Racist Goal, Created By Criminal Madman”

Those who are around my age woke up one December and discovered that the “holiday season” of Christmas and New Year’s became a trio, with the addition of something called Kwanzaa.  Oh, sure there were rumblings of a new holiday. But strangely in this country where political correctness is on overload, a day invented in 1966 by a rapist who ran a Black separatist group is considered by some as a holiday on par with Christmas, or New Year’s. Kwanzaa is exclusively an American holiday and is not celebrated in any other part of the world (including Africa). The name Kwanzaa comes from a phrase of Swahili origin, “Matunda Ya Kwanza”, and translates as “First Fruits of the Harvest.” That’s right it’s supposed to be spelled with only one “a,” the very name of this supposed holiday is a typo.

Kwanzaa runs from December 26th-January 1st. It’s supposed to be a week-long holiday honoring African culture and traditions but is tainted by its founder and original purpose.

The man who created the holiday, Maulana Karenga was convicted in 1971  of torturing two women who were members of US (United Slaves), a black nationalist cult he had founded. A May 14, 1971, article in the Los Angeles Times related the testimony of one of the women:

“Deborah Jones, who once was given the Swahili title of an African queen, said she and Gail Davis were whipped with an electrical cord and beaten with a karate baton after being ordered to remove their clothes. She testified that a hot soldering iron was placed in Miss Davis’ mouth and placed against Miss Davis’ face and that one of her own big toes was tightened in a vise. Karenga, head of US, also put detergent and running hoses in their mouths, she said.”

Karanga was convinced that the women were trying to poison him. He and three members of his cult had tortured the women in an attempt to find some nonexistent “crystals” of poison. Karenga thought his enemies were out to get him.

Now I am not a doctor, nor have I ever played one on television, but this Karenga guy sounds like a paranoid psycho.

Somehow I cannot see rational people wanting to observe a holiday created by such a sick violent man (but then again, Al Sharpton led two anti-Semitic pogroms and he is considered a civil rights leader). Especially this year when sexual assault of women has been in the headlines almost consistently for months, why would anybody want to celebrate a holiday invented by a man who tortured women?

Perhaps Kwanzaa is observed because this part of the Kwanzaa story is rarely mentioned by the mainstream media.

When he invented the holiday, Karenga said his goal was to

“give Blacks an alternative to the existing holiday and give Blacks an opportunity to celebrate themselves and history, rather than simply imitate the practice of the dominant society.”

Arguably, this holiday raised by some to the level of Christmas has the totally opposite purpose. While Christmas is meant to unify, Kwanzaa is meant to divide. Or as the then 16-year-old Rev. Al Sharpton explained the feast would perform the valuable service of “de-whitizing” Christmas.

Heck even the scam’s creator, Maulana Karenga admitted it was a fraud.  In 1978 he told the Washington Post’s Hollie West:

“I created Kwanzaa,” laughed Ron Karenga like a teenager who’s just divulged a deeply held, precious secret. “People think it’s African. But it’s not. I wanted to give black people a holiday of their own. So I came up with Kwanzaa. I said it was African because you know black people in this country wouldn’t celebrate it if they knew it was American. Also, I put it around Christmas because I knew that’s when a lot of bloods (blacks) would be partying!”

The late Tony Snow laid out what was so wrong about the holiday 33 years after it was founded:

There is no part of Kwanzaa that is not fraudulent. Begin with the name. The celebration comes from the Swahili term “matunda yakwanza,” or “first fruit,” and the festival’s trappings have Swahili names — such as “ujima” for “collective work and responsibility” or “muhindi,” which are ears of corn celebrants set aside for each child in a family.

Unfortunately, Swahili has little relevance for American blacks. Most slaves were ripped from the shores of West Africa. Swahili is an East African tongue.

To put that in perspective, the cultural gap between Senegal and Kenya is as dramatic as the chasm that separates, say, London and Tehran. Imagine singing “God Save the Queen” in Farsi, and you grasp the enormity of the gaffe.

Worse, Kwanzaa ceremonies have no discernible African roots. No culture on earth celebrates a harvesting ritual in December, for instance, and the implicit pledges about human dignity don’t necessarily jibe with such still-common practices as female circumcision and polygamy. The inventors of Kwanzaa weren’t promoting a return to roots; they were shilling for Marxism. They even appropriated the term “ujima,” which Julius Nyrere cited when he uprooted tens of thousands of Tanzanians and shipped them forcibly to collective farms, where they proved more adept at cultivating misery than banishing hunger.

Even the rituals using corn don’t fit. Corn isn’t indigenous to Africa. Mexican Indians developed it, and the crop was carried worldwide by white colonialists.

The fact is, there is no Ur-African culture. The continent remains stubbornly tribal. Hutus and Tutsis still slaughter one another for sport.

() Our treatment of Kwanzaa provides a revealing sign of how far we have yet to travel on the road to reconciliation. The white establishment has thrown in with it, not just to cash in on the business, but to patronize black activists and shut them up.

So what is Kwanzaa? It’s the ultimate fraud.  It is a holiday created by a man responsible for violently torturing two women–and it has a fascist goal of separating the races……..

(THE REST IS WORTH READING)

THE FEDERALIST as well opined in 2020:

Spanning from Dec. 26 to the first of January is Kwanzaa, the invented African American holiday celebrated solely by white liberals and clueless public school teachers. Overblown by leftist claiming the holiday has immense cultural significance, a survey by the National Retail Foundation discovered only 1.6 percent of Americans celebrate Kwanzaa.

The “holiday” was created in 1966 by Ron Karenga, who renamed himself Maulana. Karenga, the founder of the United Slaves, a violent rival organization to the Black Panthers, created the holiday for black Americans and derived the name “Kwanzaa” from the Swahili phrase “matunda y kwanza,” meaning “first fruits of the harvest.” That’s about the extent of the deep African roots the official Kwanzaa website claims.

The history of the holiday and Karenga has been seamlessly suppressed by leftists who find the facts inconvenient. Since few know its origins, the current definitions of the celebration are usually nonsensical and made up, much like the holiday itself.

The Guardian asserts Kwanzaa is simply an “opportunity [for black people] to celebrate themselves and their history rather than indulge in the customary traditions of a white Christmas.” The Los Angeles Times says it is “a way to honor African heritage and bring Black families and communities together.”

FrontPage Magazine’s Paul Mulshine writes that “the history of the founder of Kwanzaa has disappeared into an Orwellian time warp.” Indeed, CNN informs readers that Kwanzaa’s violent, racist founder was “a black nationalist and professor of Pan-African studies at California State University at Long Beach,” omitting his criminal and misogynistic past.

Kwanzaa, the “African feast,” really has “nothing to do with Africa and everything to do with California in the 1960s,” writes Mulshine. He contends it was made up to divide Americans, not unite them.

Mulshine explains that the paramilitary organization Karenga ran in Los Angeles in the late 1960s was involved in murder and torture: “In 1967, Karenga was accused of having his thugs beat up a student who asked him an impertinent question at a college forum. In 1969, [United Slaves] got involved in a struggle with the Black Panthers for control of the black studies program at UCLA. All involved carried guns on campus. The US guys were quicker on the draw; they killed two Panthers in a shootout at the student center.”

Karenga himself is a convicted torturer. Here is an excerpt from an article about the May 1971 trial of Karenga for torturing two members of his group:

‘Deborah Jones, who once was given the Swahili title of an African queen, said she and Gail Davis were whipped with an electrical cord and beaten with a karate baton after being ordered to remove their clothes. She testified that a hot soldering iron was placed in Miss Davis’ mouth and placed against Miss Davis’ face and that one of her own big toes was tightened in a vise. Karenga, head of [United Slaves], also put detergent and running hoses in their mouths, she said.

Karenga served only four to five years in a state prison.

Karenga is currently a black studies professor at California State University, Long Beach where the administration is apparently untroubled by the fact that this radical racist is also a convicted torturer of women. Despite the troubling past of Kwanzaa’s founder, leftists continue to shove this fake holiday down America’s throat every Christmas.

Woke liberals preach that Christmas in the classroom is intolerant and isolates students who don’t celebrate it. Yet Kwanzaa is permitted because the left argue it is a “cultural” holiday. Tons of teacher aids on the web provide elementary instructors with Kwanzaa coloring prints, songs, games, and crafts. But Kwanzaa isn’t actually a cultural holiday. It is best described as a political product of the 1960s, which should qualify it as inappropriate to impose on young and impressionable students.

The seven pillars of Kwanzaa (unity, self-determination, collective work and responsibility, cooperative economics, purpose, creativity, and faith), said College Fix editor Jennifer Kabbany, “reads like a communist manifesto.”

Patrick S. Poole also noted that the pillars’ claimed “cooperative economics” is an obvious Marxist reference. Poole noted the principle of “collective work and responsibility” is “why Masai and Zulu tribesmen still live in grass huts, wear animal skins and must walk everywhere.”

“It is a good thing that today we do not have to grow our food, build our houses and tend to our own lands,” wrote Poole. “Division of labor and specialization has fueled the prosperity and progress in the West that all Africans envy. And yet it is the express denial of these important economic tools that Kwanzaa lauds.”

“Karenga said [Kwanzaa] practitioners believe one’s racial identity ‘determines life conditions, life chances and self-understanding,’” wrote Ann Coulter.

Incoming Vice President Kamala Harris recently shared a “Happy Kwanzaa” video in which she says her favorite Kwanzaa pillar is self-determination, or “kujichagulia.” Harris says kujichagulia means “be, be and do. Be the person you want to be and do the things you want to do and do the things that need to be done” — whatever that means.

[….]

This holiday season, spend your time celebrating real holidays like Christmas or Hanukkah, not a fake holiday invented by a Marxist, racist, violent criminal.

The Amazing History of Christmas

How much do you know about Christmas – about its origins and its many beloved traditions? Do you know where the idea of stocking-stuffers comes from? Or how lights found their way onto the Christmas tree? Or why we all have the jolly, red-suited, white-haired image of Santa Claus in our heads? In this video, historian William Federer explores the holiday’s rich and unique history.

  • “This is a full-blown, four-alarm holiday emergency here. We’re gonna press on, and we’re gonna have the hap, hap, happiest Christmas since Bing Crosby tap-danced with Danny fucking Kaye. And when Santa squeezes his fat white ass down that chimney tonight, he’s gonna find the jolliest bunch of assholes this side of the nuthouse.” — Clark W. Griswold Jr.

Some of the Economists Pictured On My Van

MEDIA and W.W. ADDED

Often I am asked who the pictured persons are on the back of my van. So I figured I would explain a few of them in bio form and what books by them are classics.

All books and pictures will be linked.

Milton Friedman

(More at Econ Library) Milton Friedman was the twentieth century’s most prominent advocate of free markets. Born in 1912 to Jewish immigrants in New York City, he attended Rutgers University, where he earned his B.A. at the age of twenty. He went on to earn his M.A. from the University of Chicago in 1933 and his Ph.D. from Columbia University in 1946. In 1951 Friedman received the John Bates Clark Medal honoring economists under age forty for outstanding achievement. In 1976 he was awarded the Nobel Prize in economics for “his achievements in the field of consumption analysis, monetary history and theory, and for his demonstration of the complexity of stabilization policy.” Before that time he had served as an adviser to President Richard Nixon and was president of the American Economic Association in 1967. After retiring from the University of Chicago in 1977, Friedman became a senior research fellow at the Hoover Institution at Stanford University.

Friedman established himself in 1945 with Income from Independent Professional Practice, coauthored with Simon Kuznets. In it he argued that state licensing procedures limited entry into the medical profession, thereby allowing doctors to charge higher fees than they would be able to do if competition were more open.

His landmark 1957 work, A Theory of the Consumption Function, took on the Keynesian view that individuals and households adjust their expenditures on consumption to reflect their current income. Friedman showed that, instead, people’s annual consumption is a function of their “permanent income,” a term he introduced as a measure of the average income people expect over a few years.

In Capitalism and Freedom, Friedman wrote arguably the most important economics book of the 1960s, making a case for relatively free markets to a general audience. He argued for, among other things, a volunteer army, freely floating exchange rates, abolition of licensing of doctors, a negative income tax, and education vouchers. (Friedman was a passionate foe of the military draft: he once stated that the abolition of the draft was almost the only issue on which he had personally lobbied Congress.) Many of the young people who read it were encouraged to study economics themselves. His ideas spread worldwide with Free to Choose (coauthored with his wife, Rose Friedman), the best-selling nonfiction book of 1980, written to accompany a TV series on the Public Broadcasting System. This book made Milton Friedman a household name.

F.A. Hayek

(More at Econ Library) If any twentieth-century economist was a Renaissance man, it was Friedrich Hayek. He made fundamental contributions in political theory, psychology, and economics. In a field in which the relevance of ideas often is eclipsed by expansions on an initial theory, many of his contributions are so remarkable that people still read them more than fifty years after they were written. Many graduate economics students today, for example, study his articles from the 1930s and 1940s on economics and knowledge, deriving insights that some of their elders in the economics profession still do not totally understand. It would not be surprising if a substantial minority of economists still read and learn from his articles in the year 2050. In his book Commanding Heights, Daniel Yergin called Hayek the “preeminent” economist of the last half of the twentieth century.

Hayek was the best-known advocate of what is now called Austrian economics. He was, in fact, the only major recent member of the Austrian school who was actually born and raised in Austria. After World War I, Hayek earned his doctorates in law and political science at the University of Vienna. Afterward he, together with other young economists Gottfried Haberler, Fritz Machlup, and Oskar Morgenstern, joined Ludwig von Mises’s private seminar—the Austrian equivalent of John Maynard Keynes’s “Cambridge Circus.” In 1927 Hayek became the director of the newly formed Austrian Institute for Business Cycle Research. In the early 1930s, at the invitation of Lionel Robbins, he moved to the faculty of the London School of Economics, where he stayed for eighteen years. He became a British citizen in 1938.

Most of Hayek’s work from the 1920s through the 1930s was in the Austrian theory of business cycles, capital theory, and monetary theory. Hayek saw a connection among all three. The major problem for any economy, he argued, is how people’s actions are coordinated. He noticed, as Adam Smith had, that the price system—free markets—did a remarkable job of coordinating people’s actions, even though that coordination was not part of anyone’s intent. The market, said Hayek, was a spontaneous order. By spontaneous Hayek meant unplanned—the market was not designed by anyone but evolved slowly as the result of human actions. But the market does not work perfectly. What causes the market, asked Hayek, to fail to coordinate people’s plans, so that at times large numbers of people are unemployed?

One cause, he said, was increases in the money supply by the central bank. Such increases, he argued in Prices and Production, would drive down interest rates, making credit artificially cheap. Businessmen would then make capital investments that they would not have made had they understood that they were getting a distorted price signal from the credit market. But capital investments are not homogeneous. Long-term investments are more sensitive to interest rates than short-term ones, just as long-term bonds are more interest-sensitive than treasury bills. Therefore, he concluded, artificially low interest rates not only cause investment to be artificially high, but also cause “malinvestment”—too much investment in long-term projects relative to short-term ones, and the boom turns into a bust. Hayek saw the bust as a healthy and necessary readjustment. The way to avoid the busts, he argued, is to avoid the booms that cause them.

Hayek and Keynes were building their models of the world at the same time. They were familiar with each other’s views and battled over their differences. Most economists believe that Keynes’s General Theory of Employment, Interest and Money (1936) won the war. Hayek, until his dying day, never believed that, and neither do other members of the Austrian school. Hayek believed that Keynesian policies to combat unemployment would inevitably cause inflation, and that to keep unemployment low, the central bank would have to increase the money supply faster and faster, causing inflation to get higher and higher. Hayek’s thought, which he expressed as early as 1958, is now accepted by mainstream economists (see phillips curve).

In the late 1930s and early 1940s, Hayek turned to the debate about whether socialist planning could work. He argued that it could not. The reason socialist economists thought central planning could work, argued Hayek, was that they thought planners could take the given economic data and allocate resources accordingly. But Hayek pointed out that the data are not “given.” The data do not exist, and cannot exist, in any one mind or small number of minds. Rather, each individual has knowledge about particular resources and potential opportunities for using these resources that a central planner can never have. The virtue of the free market, argued Hayek, is that it gives the maximum latitude for people to use information that only they have. In short, the market process generates the data. Without markets, data are almost nonexistent.

Mainstream economists and even many socialist economists (see socialism) now accept Hayek’s argument. Columbia University economist Jeffrey Sachs noted: “If you ask an economist where’s a good place to invest, which industries are going to grow, where the specialization is going to occur, the track record is pretty miserable. Economists don’t collect the on-the-ground information businessmen do. Every time Poland asks, Well, what are we going to be able to produce? I say I don’t know.”

In 1944 Hayek also attacked socialism from a very different angle. From his vantage point in Austria, Hayek had observed Germany very closely in the 1920s and early 1930s. After he moved to Britain, he noticed that many British socialists were advocating some of the same policies for government control of people’s lives that he had seen advocated in Germany in the 1920s. He had also seen that the Nazis really were National Socialists; that is, they were nationalists and socialists. So Hayek wrote The Road to Serfdom to warn his fellow British citizens of the dangers of socialism. His basic argument was that government control of our economic lives amounts to totalitarianism. “Economic control is not merely control of a sector of human life which can be separated from the rest,” he wrote, “it is the control of the means for all our ends.”

To the surprise of some, John Maynard Keynes praised the book highly. On the book’s cover, Keynes is quoted as saying: “In my opinion it is a grand book…. Morally and philosophically I find myself in agreement with virtually the whole of it; and not only in agreement with it, but in deeply moved agreement.”

Although Hayek had intended The Road to Serfdom only for a British audience, it also sold well in the United States. Indeed, Reader’s Digest condensed it. With that book Hayek established himself as the world’s leading classical liberal; today he would be called a libertarian or market liberal. A few years later, along with Milton FriedmanGeorge Stigler, and others, he formed the Mont Pelerin Society so that classical liberals could meet every two years and give each other moral support in what appeared to be a losing cause. …

Thomas Sowell

(More at Famous Economists) Thomas Sowell is a renowned economist, theorist and writer hailing from the United States of America. He is known for his old-fashioned assessments of economic theory, often drawing criticism from his liberal counterparts, but still attracting appreciation from fellow conservatives for encouraging hard work and self-sufficiency.

Sowell is an African American born in North Carolina on 30 June, 1930. He spent a lot of his early childhood migrating between cities due to family issues which required him to drop out of his high school. His family’s financial predicament forced him to work different jobs at a very young age; his endeavors saw him work at a machine shop and as a delivery boy for Western Union. He was soon inducted in to the Marine Corps as an aspiring photographer, where he also learned how to operate pistols. He managed this job whilst simultaneously continuing his education, attending night classes at his high school.

After enrolling in Howard University, Sowell soon obtained a transfer to Harvard University on the back of impressive results in College Board examinations and positive recommendations from professors. Sowell graduated with a degree in economics in 1958, and then moved to Columbia University for his Masters program, after which he completed is Ph.D. studies from the University of Chicago in 1968.

TRANSCRIPT 

Dave Rubin: You were a Marxist at one time in your life. Most people will find this hard to believe, but, It is true.

Thomas Sowell: But it’s not that unusual. Ahhh, most of the leading conservative thinkers around time did not start off as conservatives. You had a couple like Bill Buckley and George Will [that did start off conservative]. But, Milton Friedman was a liberal and a Keynesian. Hayek was a socialist. Ronald Reagan was so far left at one point the FBI was following him.

Dave Rubin: So then, what was your wake up to what was wrong with that line of thinking?

Thomas Sowell: Facts

PICTURED: Thomas Sowell’s book on Marxist Economics, David Horowitz, Whittaker Chambers, Frank Meyer, William F. Buckley Jr., George Will, Milton Friedman, F.A. Hayek, Ronald Reagan

Thomas Sowell occupied a number of teaching positions at various universities after completing his education. After teaching at Rutgers and Howard universities in the early 60’s, he held the title of assistant professor of economics at Cornell and the University of California, Los Angeles where he was given full professor status in 1974. Sowell has also been part of the faculty at Brandeis University and Amherst College. In 1980, he moved to Stanford University which granted him the title of Senior Fellow at its Hoover Institution. He has held this position there ever since.

Sowell initially subscribed to the Marxist school of thought in economics theory, an approach he renounced after his experience working as an intern for the U.S. Department of Labor in 1960, instead opting for free market principles. His research in his time there also made him critical of minimum wage laws, which he felt not only perpetuated unemployment, but were introduced by bureaucrats only to secure their status in the government. He orchestrated the Black Alternatives Conference in San Francisco during the Reegan regime to oppose minimum wages and call for more black representation in the government. In 1969 however, Sowell defended Cornell University against allegations of racism after observing the rebellion by black students.

Sowell also boasts remarkable credentials in the field or journalism and writing, expressing opinion on a multitude of topics such as state policies on social and racial groups, Marxist economic theory and education. He has published a number of works since 1971, with some of his best-selling books being ‘Basic Economics: A Common Sense Guide to the Economy‘, ‘Black Rednecks and White Liberals‘, and ‘Intellectuals and Society‘. Besides publishing books Sowell has written for prominent magazines and academic journals. These include the New York Times, Forbes and the Spectator. He also managed a column for the Scripps-Howard news service in the years 1984-1990.

During is elaborate career, Thomas Sowell was no stranger to controversy. His claims that inequality which persists across ethnic groups bears no connection with discrimination, but is to do with the characteristics and attitudes intrinsic to these groups was not received well by some sects. His resistance towards government assistance of economically and socially challenged groups, which he believes discourages self-sufficiency and dependence, has also been criticized. But he still remains one of the great African American thinkers of his generation given his contributions not only towards the economics, but political philosophy and social theory as well. …

Ludwig von Mises

Ludwig von Mises was one of the last members of the original austrian school of economics. He earned his doctorate in law and economics from the University of Vienna in 1906. One of his best works, The Theory of Money and Credit, was published in 1912 and was used as a money and banking textbook for the next two decades. In it Mises extended Austrian marginal utility theory to money, which, noted Mises, is demanded for its usefulness in purchasing other goods rather than for its own sake.

In that same book Mises also argued that business cycles are caused by the uncontrolled expansion of bank credit. In 1926 Mises founded the Austrian Institute for Business Cycle Research. His most influential student, Friedrich Hayek, later developed Mises’s business cycle theories.

Another of Mises’s notable contributions is his claim that socialism must fail economically. In a 1920 article, Mises argued that a socialist government could not make the economic calculations required to organize a complex economy efficiently. Although socialist economists Oskar Lange and Abba Lerner disagreed with him, modern economists agree that Mises’s argument, combined with Hayek’s elaboration of it, is correct (see socialism).

Mises believed that economic truths are derived from self-evident axioms and cannot be empirically tested. He laid out his view in his magnum opus, Human Action, and in other publications, although he failed to persuade many economists outside the Austrian school. Mises was also a strong proponent of laissez-faire; he advocated that the government not intervene anywhere in the economy. Interestingly, though, even Mises made some striking exceptions to this view. For example, he believed that military conscription could be justified in wartime.

From 1913 to 1934 Mises was an unpaid professor at the University of Vienna while working as an economist for the Vienna Chamber of Commerce, in which capacity he served as the principal economic adviser to the Austrian government. To avoid the Nazi influence in his Austrian homeland, in 1934 Mises left for Geneva, where he was a professor at the Graduate Institute of International Studies until he emigrated to New York City in 1940. He was a visiting professor at New York University from 1945 until he retired in 1969.

Mises’s ideas—on economic reasoning and on economic policy—were out of fashion during the Keynesian revolution that took over American economic thinking from the mid-1930s to the 1960s. Mises’s upset at the Keynesian revolution and at Hitler’s earlier destruction of his homeland made Mises bitter from the late 1940s on. The contrast between his early view of himself as a mainstream member of his profession and his later view of himself as an outcast shows up starkly in The Theory of Money and Credit. The first section, written in 1912, is calmly argued; the last section, added in the 1940s, is strident. ….

Frederic Bastiat

Joseph Schumpeter described Bastiat nearly a century after his death as “the most brilliant economic journalist who ever lived.” Orphaned at the age of nine, Bastiat tried his hand at commerce, farming, and insurance sales. In 1825, after he inherited his grandfather’s estate, he quit working, established a discussion group, and read widely in economics.

Bastiat made no original contribution to economics, if we use “contribution” the way most economists use it. That is, we cannot associate one law, theorem, or pathbreaking empirical study with his name. But in a broader sense Bastiat made a big contribution: his fresh and witty expressions of economic truths made them so understandable and compelling that the truths became hard to ignore.

Bastiat was supremely effective at popularizing free-market economics. When he learned of Richard Cobden’s campaign against the British Corn Laws (restrictions on the import of wheat, barley, rye, and oats), Bastiat vowed to become the “French Cobden.” He subsequently published a series of articles attacking protectionism that brought him instant acclaim. In 1846 he established the Association of Free Trade in Paris and his own weekly newspaper, in which he waged a witty assault against socialists and protectionists.

Bastiat’s “A Petition,” usually referred to now as “The Petition of the Candlemakers,” displays his rhetorical skill and rakish tone, as this excerpt illustrates:

We are suffering from the ruinous competition of a foreign rival who apparently works under conditions so far superior to our own for the production of light, that he is flooding the domestic market with it at an incredibly low price…. This rival is none other than the sun….

We ask you to be so good as to pass a law requiring the closing of all windows, dormers, skylights, inside and outside shutters, curtains, casements, bull’s-eyes, deadlights and blinds; in short, all openings, holes, chinks, and fissures.

This reductio ad absurdum of protectionism was so effective that one of the most successful postwar economics textbooks, Economics by Paul A. Samuelson, quotes the candlemakers’ petition at the head of the chapter on protectionism.

Bastiat also emphasized the unintended consequences of government policy (he called them the “unseen” consequences). Friedrich Hayek credits Bastiat with this important insight: if we judge economic policy solely by its immediate effects, we will miss all of its unintended and longer-run effects and will undermine economic freedom, which delivers benefits that are not part of anyone’s conscious design. Much of Hayek’s work, and some of Milton Friedman’s, was an exploration and elaboration of this insight.

(Via Econ Lib)

Henry Hazlitt

Henry Hazlitt, a journalist, writer, and economist, was born in Philadelphia. His father died soon after his birth, and he attended a school for poor, fatherless boys. His mother remarried, and the family moved to Brooklyn, New York. When he graduated from high school, Hazlitt’s ambition was to go to Harvard and write books on philosophy. But his stepfather died, and he started attending the no-​tuition College of the City of New York. However, he soon left school to support himself and his mother. In those years, it was not hard for a young man to get a job. With no government- imposed obstacles to hiring or firing, no minimum wage laws, no workday or workweek restrictions, and no unemployment or social security taxes, employer and potential employee needed only to agree on the terms of employment. If things did not work out, the employee could quit or be fired. Hazlitt’s first jobs lasted only a few days each.

When Hazlitt realized that with shorthand and typing skills he could earn two or three times the $5 per week he was being paid as an unskilled office boy, he studied stenography. Determined to become a writer, he looked for a newspaper job and soon took a job with the Wall Street Journal, then a small limited-​circulation publication. Its executives dictated editorials to him, and reporters phoned in their stories. At first he knew nothing about Wall Street. On one assignment, Hazlitt was informed that a company had passed its dividend. Hazlitt thought this meant the company had approved it. But in stock market terminology, passing a dividend meant skipping it. Fortunately, in reporting the story, Hazlitt used the company’s original verb. He was learning about the market.

Having missed out on college, Hazlitt determined to study on his own. He started reading college economics texts, but was not misled by their anticapitalist flavor. Experience had taught him that businessmen did not always earn profits; they sometimes suffered losses. Hazlitt’s uncle had been forced to close his Coney Island enterprise when it rained heavily over a Fourth of July holiday and customers stayed away in droves. Hazlitt’s stepfather lost his business making children’s hats when this custom went out of fashion.

Hazlitt’s real economic education began with his study of Philip H. Wicksteed’s The Common Sense of Political Economy, which introduced him to the subjective theory of value, only recently developed by Austrian economists Carl Menger and Eugen von Böhm-​Bawerk. Hazlitt continued his self-​study program and persisted in his ambition to write. His first book, Thinking as a Science, appeared in 1916 before his 22nd birthday.

In 1916, Hazlitt left the Wall Street Journal for the New York Evening Post. He was forced to leave during World War I, serving in the Army Air Corps in Texas. However, when the war ended, the Post wired Hazlitt that he could have his job back if he was in the office in 5 days. He entrained immediately, went directly to the newspaper, and worked that day in uniform.

From the Post, Hazlitt went on to become either financial or literary editor of various New York papers. From 1934 to 1946, Hazlitt was an editorial writer for The New York Times. Hazlitt and the Times parted company over the Bretton Woods Agreement, against which Hazlitt had been editorializing. The Times supported the agreement, which had been endorsed by 43 nations, but Hazlitt claimed it would only lead to monetary expansion and refused to support it. Hazlitt secured a position with Newsweek and left the Times. From 1946 to 1966, he wrote Newsweek’s Business Tides column.

An analysis of Hazlitt’s libertarian sympathies must mention his association with Ludwig von Mises, the leading exponent of the Austrian School of Economics. Hazlitt first heard of Mises through Benjamin M. Anderson’s The Value of Money, published in 1917. Anderson criticized many writers on monetary theory, but said he found in Mises’s works “very noteworthy clarity and power. His Theorie des Geldes und der Umlaufsmittel [later translated into English as The Theory of Money and Credit] is an exceptionally excellent book.” Although Mises had been widely respected in Europe, he was little known in this country when he arrived as a wartime refugee in 1940. When Mises’s Socialism appeared in English in 1937, Hazlitt remembered Anderson’s remark about Mises and reviewed Socialism in the Times, describing it as “the most devastating analysis of socialism yet penned … an economic classic in our time.” He sent his review to Mises in Switzerland and, 2 years later, when Mises came to this country, he phoned Hazlitt. Hazlitt recalled Mises’s call as if coming from an economic ghost of centuries past. Hazlitt and Mises soon met and became close friends. Hazlitt’s contacts helped establish Mises on this side of the Atlantic, enabling him to continue his free-​market teaching, writing and lecturing. Hazlitt was instrumental in persuading Yale University to publish Mises’s Omnipotent Government and Bureaucracy in 1944 and then his major opus, Human Action, in 1949As a founding trustee of the FEE, Hazlitt also was responsible for Mises’s appointment as economic advisor to that Foundation.

In 1946, Hazlitt wrote and published his most popular book, Economics in One Lesson. It became a best-​seller, was translated into 10 languages, and still sells thousands of copies each year. Its theme—that economists should consider not only the seen but also the unseen consequences of any government action or policy—was adopted from 19th-​century free-​market economist Frédéric Bastiat. Thanks to Economics in One Lesson’s short chapters and clear, lucid style, countless readers were able to grasp its thesis that government intervention fails to attain its hoped-​for objectives.

While still at Newsweek, Hazlitt edited the libertarian biweekly, The Freeman—as coeditor from 1950 to 1952 and as editor-​in-​chief from 1952 to 1953. When the left-​liberal Washington Post bought Newsweek, Hazlitt became a columnist from 1966 to 1969 for the international Los Angeles Times syndicate. ….

Walter Williams

Walter E. Williams, prominent economist, commentator, and professor at George Mason University, died on Tuesday, December 1. He was 84.

Williams was a national fellow at the Hoover Institution in the academic year 1975-1976. He also served on the Board of Overseers from 1983 to 2004 and was a member of its executive committee from 1994 to 2004.

The highly esteemed Williams was born in 1936 to humble origins in Philadelphia. A onetime taxi driver, he went on to earn a BA in economics from California State University (Cal State)– Los Angeles, and an MA and PhD in economics from University of California, Los Angeles.

He has served on the economic faculties of Los Angeles City College, Cal State Los Angeles, Temple University, and Grove City (Pennsylvania) College. Since 1980, he has been the John M. Olin Distinguished Professor at George Mason University (GMU), Fairfax, Virginia, where he was also the chair of the economics department from 1995 to 2001.

“The economics profession boasts many excellent, but it has precious few with the ability and interest to do rigorous research and to engage the public with its results,” said Donald J. Boudreaux, Williams’s GMU colleague, in Wall Street Journal tribute.

A prolific writer of widely read syndicated columns, academic papers, and best-selling books, Williams authored the seminal 1982 book The State against Blacks, about how the regulatory state negatively impacts African Americans. He was also known for his concise arguments about how minimum-wage laws can result in employment discrimination.

“What minimum-wage laws do is lower the cost of, and hence subsidize, racial preference indulgence. After all, if an employer must pay the same wage no matter whom he hires, the cost of discriminating in favor of the people he prefers is cheaper,” Williams held.

Williams has also made countless appearances on radio and television shows including Firing LineFree to ChooseFace the Nation, and Crossfire. In 2014, he produced Suffer No Fools a PBS documentary criticizing antipoverty programs and based on his autobiography, Up from the Projectspublished in 2010 by Hoover Institution PressAmong his other thirteen books are More Liberty Means Less Governmentalso published by Hoover Institution Press in 1999. The collection of thoughtful, hard-hitting essays explores issues including minimum wage, the Americans with Disabilities Act, affirmative action, and racial and gender quotas.

Williams was also a perennial substitute host of The Rush Limbaugh Show, on which he would frequently invite Milton and Rose Friedman Senior Fellow Thomas Sowell for conversations on economics, politics, and a wide range of contemporary social issues.

“He was my best friend for half a century. There was no one I trusted more or whose integrity I respected more,” Sowell said.

(via Hoover Institute)

I Hope This Helps!

The conservative base of the Republican Party are filled with people like me and all the peeps I know. We are well read, present answers to questions with facts. Correct peoples opinions with a more reality based view. Etc. The books above [and more] helped form my opinions on economics and government, and assisted in a total worldview. A coherent worldview must be able to satisfactorily answer four questions: that of origin, meaning, morality, and destiny. All those are based in the Christian worldview and have a more coherent view within the Biblical, Judeo-Christian worldview. Meaning and direction in life are salted with the laws of economics and self governance. And church history plays a role in all this. Just one example:

A WILDERNESS OF CASUISTRY

In 1957, the great Reformation historian Johannes Heckel called Luther’s two-kingdoms theory a veritable Irrgarten, literally “garden of errors,” where the wheats and tares of interpretation had grown indiscriminately together. Some half a century of scholarship later, Heckel’s little garden of errors has become a whole wilderness of confusion, with many thorny thickets of casuistry to ensnare the unsuspecting. It is tempting to find another way into Lutheran contributions to legal theory. But Luther’s two-kingdoms theory was the framework on which both he and many of his followers built their enduring views of law and authority, justice and equity, society and politics. We must wander in this wilderness at least long enough to get our legal bearings.

Luther was a master of the dialectic — of holding two doctrinal op­posites in tension and of exploring ingeniously the intellectual power of this tension. Many of his favorite dialectics were set out in the Bible and well rehearsed in the Christian tradition: spirit and flesh, soul and body, faith and works, heaven and hell, grace and nature, the kingdom of God versus the kingdom of Satan, the things that are God’s and the things that are Caesar’s, and more. Some of the dialectics were more uniquely Lutheran in accent: Law and Gospel, sinner and saint, servant and lord, inner man and outer man, passive justice and active justice, alien righteousness and proper righteousness, civil uses and theological uses of the law, among others.

Luther developed a good number of these dialectical doctrines sepa­rately in his writings from 1515 to 1545 — at different paces, in varying levels of detail, and with uneven attention to how one doctrine fit with others. He and his followers eventually jostled together several doctrines under the broad umbrella of the two-kingdoms theory. This theory came to describe at once: (I) the distinctions between the fallen realm and the redeemed realm, the City of Man and the City of God, the Reign of the Devil and the Reign of Christ; (2) the distinctions between the sinner and the saint, the flesh and the spirit, the inner man and the outer man; (3) the distinctions between the visible Church and the invisible Church, the Church as governed by civil law and the Church as governed by the Holy Spirit; (4) the distinctions between reason and faith, natural knowledge and spiritual knowledge; and (5) the distinctions between two kinds of righteousness, two kinds of justice, two uses of law.

When Luther, and especially his followers, used the two-kingdoms terminology, they often had one or two of these distinctions primarily in mind, sometimes without clearly specifying which. Rarely did all of these distinctions come in for a fully differentiated and systematic discussion and application, especially when the jurists later invoked the two-kingdoms theory as part of their jurisprudential reflections. The matter was complicated even further because both Anabaptists and Calvinists of the day eventually adopted and adapted the language of the two kingdoms as well — each with their own confessional accents and legal applications that were sometimes in sharp tension with Luther’s and other Evangelical views. It is thus worth spelling out Luther’s understanding of the two kingdoms in some detail, and then drawing out its implications for law, society, and politics.

John Witte, Jr., Law and Protestantism: The Legal Teachings of the Lutheran Reformation (Cambridge, United Kingdom: Cambridge University Press, 2002), 94-95.


iPencil


Starring comedian Andrew Heaton, EconPop takes a surprisingly deep look at the economic themes running through classic films, new releases, TV shows and more from the best of pop culture and entertainment. Heaton brings a unique mix of dry wit and whimsy to bear on the dismal science of economics and the result is always entertaining, educational and irreverent. It’s Econ 101 meets At The Movies, with a dash of Monty Python.

I, Pencil

I, Pencil – FINAL CUT from Nicholas Tucker on Vimeo.

The “Original ‘I-Pencil'”

The History of Herbert Hoover and the Great Depression

 Originally published on June 26, 2014

“For some, even catastrophe under Obama can be blamed on George Bush. After all, Franklin D. Roosevelt was elected to an unprecedented third term in 1940, after two terms in which the unemployment rate never fell below 10 percent and was above 20 percent for 21 consecutive months. FDR also inspired the will to believe— and he also had Herbert Hoover on whom to blame all the country’s troubles.”

— Thomas Sowell —

The video plays, the thumbnail [the picture that is suppose to show in the non-playing mode] does not work for some reason.

A new history of the Great Depression is emerging. One that acknowledges the role that government played in causing and prolonging it, and the constructive role that free enterprise could have played, if it were given the chance. In this video, UCLA economist Lee Ohanian explains how Herbert Hoover, widely misunderstood as a champion of the free market, actually turned what should have just been a recession into a depression due to his mistrust of the market.

Here is some more info via Thomas Sowell’s article, “Another Great Depression?

Let’s start at square one, with the stock market crash in October 1929. Was this what led to massive unemployment?

Official government statistics suggest otherwise. So do new statistics on unemployment by two current scholars, Richard Vedder and Lowell Gallaway, in their book “Out of Work.”

The Vedder and Gallaway statistics allow us to follow unemployment month by month. They put the unemployment rate at 5 percent in November 1929, a month after the stock market crash. It hit 9 percent in December— but then began a generally downward trend, subsiding to 6.3 percent in June 1930.

That was when the Smoot-Hawley tariffs were passed, against the advice of economists across the country, who warned of dire consequences.

Five months after the Smoot-Hawley tariffs, the unemployment rate hit double digits for the first time in the 1930s.

This was more than a year after the stock market crash. Moreover, the unemployment rate rose to even higher levels under both Presidents Herbert Hoover and Franklin D. Roosevelt, both of whom intervened in the economy on an unprecedented scale.

Before the Great Depression, it was not considered to be the business of the federal government to try to get the economy out of a depression. But the Smoot-Hawley tariff— designed to save American jobs by restricting imports— was one of Hoover’s interventions, followed by even bigger interventions by FDR.

The rise in unemployment after the stock market crash of 1929 was a blip on the screen compared to the soaring unemployment rates reached later, after a series of government interventions.

For nearly three consecutive years, beginning in February 1932, the unemployment rate never fell below 20 percent for any month before January 1935, when it fell to 19.3 percent, according to the Vedder and Gallaway statistics.

In other words, the evidence suggests that it was not the “problem” of the financial crisis in 1929 that caused massive unemployment but politicians’ attempted “solutions.” Is that the history that we seem to be ready to repeat?

The stock market crash, which has been blamed for the widespread suffering during the Great Depression of the 1930s, created no unemployment rate that was even half of what was created in the wake of the government interventions of Hoover and FDR….

…read more…

From Zero Hedge,

“Governments are good at creating work, but they are not good at creating value-generating jobs,” is the conclusion from this insightful 3-minute clip from Professor Steve Horwitz. Too often the jobs that politicians ‘create’ are simply to their own benefit. Critically, Horwitz explains that transitions (from agriculture to manufacturing to service to information for instance) are temporarily painful but relatively quickly re-allocated. If, however, politicians attempt to prevent this transition – to stall the free market’s signals – this will halt innovation, growth, and create more poverty (ring any bells). Creating meaningful valuable jobs (something we saw earlier today is not occurring) does not appear too complex – “the best job-creation program in human history is the free market and the entrepreneurship it generates” – it simply means our politicians must get out of the way.

Elsewhere Sowell writes:

In “FDR’s Folly,” author Jim Powell spells out just what the Roosevelt administration did and what consequences followed. It tried to raise farm prices by destroying vast amounts of produce — at a time when hunger was a serious problem in the United States. It imposed minimum wage rates that priced unskilled labor out of jobs, at a time of massive unemployment.

Behind both policies was the belief that what was needed was more purchasing power and that this could be achieved by government policies to raise the prices received by farmers and workers. But prices do not automatically translate into greater purchasing power, unless people buy as much at higher prices as they would at lower prices — which they seldom do.

Then there were the monetary authorities contracting the money supply in the midst of the biggest depression in history — when the economy was showing some signs of revival, until their monetary contraction touched off another big downturn.

With policy after policy and program after program, “FDR’s Folly” traces the high hopes and disastrous consequences. It would be funny, like the Keystone cops running into one another and falling down, except that millions of people were in economic desperation while this farce was being played out in Washington.

Perhaps worse than any specific policy under FDR was the atmosphere of uncertainty generated by incessant new experiments. Billions of dollars of investment were needed to create millions of jobs for the unemployed. But investors were reluctant to risk their money while the rules of the game were constantly being changed in Washington, amid strident anti-business rhetoric.

Some of the people who most admired and almost worshipped FDR — poor people and blacks, for example — were hurt the most by amateurish tinkering with the economy by Roosevelt’s New Deal administration

…read more…

Milton Friedman explodes the myth that the Great Depression was produced by a failure of private enterprise.

Uncommon Knowledge: The Great Depression with Amity Shlaes

Amity Shlaes challenges the received wisdom that the Great Depression occurred because capitalism broke and that it ended because FDR, and government in general, came to the rescue. According to Shlaes, it was the government that made the Great Depression worse. And was FDRs progressivism, as evident in the New Deal, really all that new, or was it a step along a progressive continuum that already had been established?

 

Security Means Less Freedoms, America’s March Toward Europe

Originally published on  July 11, 2013

George Gilder Explains an Economic Law

Speaking about government guarantees and especially “protections” (regulations) like Dodd-Frank, George Gilder enumerated the following Law:

“A fundamental principle of information theory is that you can’t guarantee outcomes… in order for an experiment to yield knowledge, it has to be able to fail. If you have guaranteed experiments, you have zero knowledge”  

~ George Gilder in an Interview with Dennis Prager about his book, Knowledge and Power: The Information Theory of Capitalism and How it is Revolutionizing our World.

From video description:

Across the Atlantic, Americans see European economies faltering under enormous debt, overburdened welfare states, governments controlling close to fifty percent of the economy, high taxation, heavily regulated labor markets, aging populations, and large numbers of public sector workers. They also see a European political class that is unable — and, in many cases, unwilling — to implement economic reform.

This timely and sobering video explains why Americans cannot ignore the “canary in the coalmine” across the pond in determining our future. We must ask the question: “Is America becoming Europe?”

To learn more read Dr. Samuel Gregg’s Becoming Europe: Economic Decline, Culture, and How America Can Avoid a European Future.

“This is a book that every economist, historian, and politician should read.” ~ Amity Shlaes, syndicated Bloomberg News columnist

“Europe is a terrifying example of what happens when the state gets too large and the money runs out. Don’t imagine that it couldn’t happen to you.” ~ Daniel Hannan, British Conservative Member of the European Parliament

Is UK Conservative Party Leader, Kemi Badenoch, Iron Lady 2.0?

The entire interview can be watched over at POWERLINE. These are the books leader Badenoch mentioned being key to her political evolution:

… Bari asks Badenoch if she read any books that influenced her intellectual evolution. Good question!

If Thomas Sowell came to mind, as it did to mine, you are correct. Badenoch found Sowell’s Basic Economics on a Google search for books about the subject and, she declares, “My whole world changed.” It’s a powerful moment that is worth taking in.

[….]

Badenoch also names Hayek’s Road to Serfdom (she names it first), Daron Acemoglu and James A. Robinson’s Why Nations Fail, Jonathan Haidt’s The Righteous Mind, and Roger Scruton’s How To Be a Conservative.

 

“… long to catch a glimpse of these things” | 1 Peter 1:12

I loved the commentary on the last portion of this verse… first the verse in a few different versions:

1 PETER 1:12

  • It was revealed to them that they were not serving themselves but you. These things have now been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven—angels long to catch a glimpse of these things (CSB)
  • It was revealed to them that they were not serving themselves but you in regard to the things that have now been announced to you by those who brought you the good news through the Holy Spirit sent from heaven. These are things that even the angels desire to look into. (ISV)
  • It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things. (NIV)
  • It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look. (ESV)

1 Peter 1:12 was mentioned in a recent sermon at my church, and I was fiddling with my Logos app and came across this (I kept the footnotes for the seminary grad):

The final clause with its reference to angelic desire (ἐπιθυμοῦσιν)91 and activity (παρακύψαι)92 poses the riddle of how these ἄγγελοι (“angels”) are to be understood. While there was a tradition that angelic knowledge about redemption was superior to that of human beings,93 the thrust of this clause seems rather to reflect an equally widespread tradition of the angels’ lack of knowledge94 and of their resultant inferiority to human beings.95 Hence they desire merely to glimpse96 what is now openly proclaimed in the gospel.97 Whether this further implies an envy on the part of the angels,98 who can only see but not share in those salvific events, or whether the import is angelic fascination with these divine events now playing themselves out among human beings,99 is difficult to determine on the basis of the limited evidence presented in the text. What does seem to be implied is that this angelic desire points to the greatness of what Christians now hear announced to them,100 and further underlines one of the author’s main purposes for writing the letter: the readers live in a time firmly under God’s control when history is about to reach its climax. They therefore have reason rather to rejoice than to despair.101

The import of the verse as a whole serves to reinforce the idea of the unity of the origin and content of the witness of the OT and the Christian gospel: as the Spirit of Christ informed the message of the prophets, the Holy Spirit impels the proclamation of the gospel.102 That unity centers in Jesus Christ, the announcement of whose appearance (ἃ νῦν ἀνηγγέλη) is the fulfillment of the prophets’ message103 and is itself the beginning of the eschatological fulfillment they foresaw.104 That that new reality can already shape the lives of those who live within it is the thrust of the ethical admonitions that commence in the next section of the letter.

Paul J. Achtemeier, 1 Peter: A Commentary on First Peter, ed. Eldon Jay Epp, Hermeneia—a Critical and Historical Commentary on the Bible (Minneapolis, MN: Fortress Press, 1996), 112–113.

91 Chevallier (“1 Pierre 1/1 à 2/10,” 140) identifies it as a word whose precise meaning is hard to determine; he thinks it was chosen to serve as catchword with the ἐπιθυμίαις in v. 14*.

92 The “things” (ἅ) that they desire to glimpse are the τὰ … δόξας of v. 11*, which function as the antecedent of the other two pronouns (αὐτά, ἅ) in this verse as well.

93 It is reflected in such passages as Dan 7:16*; Zech 1:9*; 1 Enoch 1.2; 72.1; 108.5–7; Philo Fug. 203; cf. Kelly, 63.

94 It is reflected in such passages as Mark 13:32*; Rom 16:25*; 1 Cor 2:8*; 1 Enoch 16.3; 2 Enoch 24.3; Ignatius Eph. 19.1; they learn of redemption from the church, Eph 3:10*.

95 On angelic inferiority, see 1 Cor 6:3*; Heb 1:14*; 2:16*; as messengers, see Gal 1:8*; on their language, see 1 Cor 13:1*. That that implies that the angels here being discussed are the “dark spiritual forces that hold sway over the lower realms of being” (so Beare, 94) is unlikely, however; Eph 3:10* is probably a closer analogy than 1 Cor 2:8*.

96 The word παρακύψαι probably emphasizes here less the act of “peeping into” (as, e.g., John 20:5*) than the looking forth (a use Hart [48] notes it has assumed in LXX Greek) by the angels from heaven (e.g., 1 Enoch 9.1). Michaels (49) notes correctly that the point is their intense interest in the salvific events, with the implied limitations on their knowledge; more than that our author does not wish to say about angelic beings.

97 Kühschelm, “Lebendige Hoffnung,” 205; cf. Reicke, 81. See also n. 44 on 1:7* above.

98 So, e.g., Kühschelm, “Lebendige Hoffnung,” 205; Hillyer (“Servant,” 147) notes a tradition of angelic envy of humans as a result of the dignity that the Aqedah (sacrifice of Isaac) confers upon humanity, but none of the references cited (n. 35: Tanḥuma Wayyera 18; Soṭa 6.5; Gen. Rab. 56.3) even remotely supports this point.

99 So, e.g., Moffatt, 102; Calvin (43) thought it meant the angelic desire to see the kingdom of Christ, a living image of which is set forth in the gospel; Thomas Aquinas thought it meant that angels, rather than being frustrated at their lack of knowledge, never weary of knowing God’s plans (cited in Spicq, 57).

100 So, e.g., Leaney, 22; de Villiers, “Joy,” 74; Spicq, “La Ia Petri” 55; Scharlemann, “Descant,” 16.

101 So also Goppelt, 108–9. To find with Schweizer (30) that it means that the future glory of the return of Christ is greater than any angelic glory is perhaps to find more than is in the text.

102 So also Kelly, 62; Schweizer, 29. We are probably not to understand differing origins for the message of prophets (πνεῦμα Χριστοῦ) and evangelists (πνεῦμα ἅγιον) so much as to see the common origin of both in the divine Spirit who underlies both activities. The emphasis in v. 11* on the Spirit of Christ points to that figure as the center of both witnesses, something obvious in the case of the gospel. On this point see also Schelkle, 42; Hiebert, “Peter’s Thanksgiving,” 102.

103 Hort, 59; Margot, 26; cf. Brox, “Pseudepigraphischen Rahmung,” 70.

104 Cf. Goppelt, 109.

Stephen A. Smith Starting His Red Pill Journey | Still Holding Out

Stephen A Smith LOSES IT After Realizing Democrats
~ And ~
The Liberal Media LIED TO HIM About Jan 6th!

My Facebook thoughts when posting the raw Smith video:

RPT’S LONG NOTE 》》THEN THE VIDEO DESCRIPTION…

this is an admission by JUST BY THE FBI Not only that, but this is a SPECIFIC type of resource the FBI uses. They have others. But the DOJ has other resources that do the same thing. As one example, the U.S. Department of the Treasury probably had undercover members in the crowd, as well as other federal government resources. Easily over a hundred may have been in place leading the crowd into violence.

I WANT TO SAY AS WELL that many a black person I have watched video admissions from have come to the same conclusion as Stephen Smith, but based on the CHARLOTTESVILLE LIE the current “president” [eat your pudding Joe] and most Democrats as well as many friends I have who are on the Left believe to be true and spread this lie incessantly.

The “Big Lie” Biden Continues To Spread

When these fine men and women are exposed to another part of the story — breaking the NYT, WaPo, LA Times, ABC, CBS, NBC, MSNBC, CNN, Chicago Tribune, NPR, on and on spell over them or the word-of-mouth info friends or family regurgitate — they have left the Democrat Party.

Keep lying and labeling through the media and universities via CRT and DEI regular, hard working Americans as “sexist, intolerant, xenophobic, transphobic, homophobic, Islamophobic, racist, bigoted (S.I.X.T.H.I.R.B.)” The GOP will continue to make gains as the O.G. freedom party [At least the base is all about freedom, compare me and others to the Left’s base.]

I say WORD-OF-MOUTH for a reason. I will give an example of a similar situation regarding the Bible I have encountered often. Here is an old response from me via the dial-up-internet days.

  • SOULCANNON SAID: “The fact of the matter is that the Bible is a document that is nearly 2000 years old (if you count the current calendar, which itself has been corrupted, warped, and stretched so many times) and the events and persons written within may have had a high probability of being fact.”

This is one of my favorite skeptical questions to deal with. Reason being is that the statement made is that the Bible being changed over time is “the fact of the matter is” (quoting SoulCannon, but not exclusively). SoulCannon, I will be talking to you for the simple fact that you made the statement, but I will really be speaking to the hundreds of people who really believe the above. So bear with me, okay.

Question posed to you:Can you tell me where you got the information about the Bible being considerably changed and corrupted?

MANUSCRIPT EVIDENCE

The Book of Isaiah! The Christian church’s earliest manuscript, of the book of Isaiah in complete form, it held in its grasp was dated at 900A.D.. But thanks to a shepherd boy, the Qumran caves coughed up a load of Biblical manuscripts and papyri fragments. One was a complete book of Isaiah that was dated at 100B.C.. After many textual scholars and critics went through this particular scroll, they found eleven letters different than the manuscript dated at 900A.D.. All the changes in the letter style did not change any of the meanings of the words they were found in. so after more than 1,100 years, a perfect example of the unchanging Word of God is exemplified.

The Jewish Masoretic scribes who would copy, say the book of Genesis, would know how many letters were in that book (76,064 Hebrew letters), he would literally count out the precise number of times each of the twenty-two letters in the Hebrew alphabet occurred in the text. He would also make notations on the margin of the page to assure that no letters were added or taken away. If even one letter was missed or added improperly, the master scribe would destroy the imperfect copy, lest an error creep into the holy text of the Word of God. This same process is still used in Israel to this day.

Some people think the Bible has been copied from the older manuscripts and papyri fragments and then copied into the Latin Vulgate; then into the Wycliff; then the Tyndale; then the Coverdale; then the Matthew Bible; then into the Great Bible, the Geneva Bible, the Bishops Bible, the Rheims, Douai, Authorized King James (KJV), American Standard (AS), New American Standard (NAS), New International Version (NIV), New King James Version (NKJV).

This is not the case. I will show two different ways of putting this controversy, which is nothing, more than not knowing the facts of the matter:

Greek and Hebrew Latin Vulgate = a = b = c = d = e = etc., etc. = New International Version (NIV); so by the time we reach our present age the Bible has been changed, much like the telling of a secret in a circle of children.

The New International Version actually used all the available (earliest) manuscripts and papyri fragments as their bases (which we will discuss later). They added [+] that information to the Rabbinical priests quoting scripture as well as the early church fathers. They then added that to the notes and commentaries on the Hebrew and Greek translators commentaries on the (still used) manuscripts they used to make past versions and copies.

So its: Early Greek Manuscripts + Early Translated Copies + Early Christian Quotes + Papyri Fragments + Early Notes and Commentaries = New International Version (NIV)

In other words, such playing the “game of telephone” thinking is easily overturned with facts. Such myopic beliefs are easily refuted, and many people begin to question their sources of information that warp their thinking. The same is happening in the political spectrum. Which is why my site is called RELIGIO-POLITICAL TALK

Stephen A. Smith revealed on his show that there were 26 FBI informants in the crowd on January 6th when the Capitol was stormed and says that he’s sick and tired of finding something else that the Democrats have lied about.

He highlights Kamala and Democrats claiming that Trump was a threat to democracy when it turns out Trump was right about this all along being rigged.

Watch below — Via, THE RIGHT SCOOP:

Violent Democrats Support Killing ~implicitly~ CEOs

Here is Craig Gottwals teeing up his visit at the ARMSTRONG & GETTY SHOW:

  • I [Craig Gottwals] had a quick visit with Armstrong & Getty this morning to discuss the UHC CEO murder, America’s reaction thereto, why so much of the ire on this topic is off base, Obamacare’s medical loss ratio mandate, the Medicare cost shift, and some super simple advice on purchasing insurance products. Since 2009, I’ve been on air with Jack and Joe well over 100 times. It’s always an honor to be on their show. (The fuller interview can be found at Craig’s site, HERE)

This video should be combined with Larry Elder’s I uploaded yesterday. See also Steve Forbes thrashing Elizabeth Warren and the Left’s moral rot. FOX has a good article as well.

Larry Elder Addresses Jordan Neely’s Death and Health Care

Some Blame Jordan Neely’s Death On a Lack of Healthcare

… Larry Elder sets the record straight.

The article Larry started with is this one from HEATHER MAC via The City Journal:

If Neely had not killed anyone by May 2023, it was not for lack of trying. In 2019, Neely punched Filemon Castillo Baltazar in the head as the 65-year-old waited for a subway in Greenwich Village. In June 2021, he walloped Anne Mitcheltree in the head inside a deli in the East Village; she was in her late sixties. In November 2021, Neely broke the nose and fractured the eye socket of a 67-year-old woman as she exited a subway on the Lower East Side. 

When he was not assaulting the elderly, he was terrifying other New Yorkers. In June 2019, Neely banged on the door of a subway ticket agent’s booth and threatened to kill her. Yet Neely was still allowed his freedom.

The homeless lobby regularly intones that the mentally ill are no more likely to be violent than the sane. That claim ignores the fact that the drug-abusing mentally ill, which category encompasses virtually all of the madmen roaming America’s city streets, are far more likely to be violent. Even Neely’s heavy use of the synthetic marijuana K-2, however, was not enough to get him permanently locked up. K-2 is even more likely to trigger violent outbreaks than other illegal drugs, due to its strength and powerful psychological effects. No matter. Neely’s 42 arrests resulted in brief jail stints, at best, and Neely’s hundreds of encounters with outreach workers always left him free to return to the streets, even though he was on the city’s Top 50 list of most intractable vagrants. …

Here is his reading two points from the Heritage Foundation article:

  1. Eleven years after the passage of Obamacare, Americans buying health insurance under the law are still worse off financially than before the health law was enacted.
  2. Obamacare more than doubled health insurance costs for workers and families, with the national average premium increasing by 129 percent from 2013 to 2019.

And lastly, the article from the USA Today:

  • “The ACA was not designed to reduce costs or, the law’s name notwithstanding, to make health insurance coverage affordable for the vast majority of Americans,” says health care consultant Kip Piper, a former government and insurance industry official. “The law uses taxpayer dollars to lower costs for the low-income uninsured but it also increases costs overall and shifts costs within the marketplace.”