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To: Tenchusatsu who wrote (337974)5/19/2007 8:20:46 AM
From: combjelly  Respond to of 1572709
 
"I'm not spending nearly enough time here to fully experience Berlin."

Too bad. The museums, especially in East Berlin, are magnificent. Especially if you are interested in ancient Greece and earlier periods.



To: Tenchusatsu who wrote (337974)5/19/2007 2:00:36 PM
From: bentway  Respond to of 1572709
 
"Germans also seem to be a little more joyful and helpful than Parisians. Every taxi cab driver is more than happy to point out the Berlin landmarks as they drive by, no matter how well or how poorly they speak English."

Didn't you tell them you were from NORTH Korea, as I advised?



To: Tenchusatsu who wrote (337974)5/19/2007 4:22:47 PM
From: tejek  Read Replies (1) | Respond to of 1572709
 
Ted, > BTW how are you liking Berlin? It looked really cool in the Bourne Supremacy.

I'm not spending nearly enough time here to fully experience Berlin. Just some food, some beer, plenty of pictures, and some time to catch our breath after the whirlwind that was Paris.

The cars seem to be bigger here and the streets less clogged than Paris. Germans also seem to be a little more joyful and helpful than Parisians. Every taxi cab driver is more than happy to point out the Berlin landmarks as they drive by, no matter how well or how poorly they speak English.


Just say: "Ich bin Berliner". They will love you more.

As an aside, my German friends say there some incredible buildings that have been built since the wall came down.........I've seen the new addition to the Reichstag and its very cool.

Here's a list of some important sites in the city that you might want to check out:

newberlintours.com

There is one street called Unter der Linden Strasse....literally "Under the Lime Trees" street; in America, we never get so fancy; we would instead call it simply Lime Street.



To: Tenchusatsu who wrote (337974)5/20/2007 8:55:40 AM
From: Road Walker  Read Replies (2) | Respond to of 1572709
 
The Reverend Falwell’s Heavenly Timing
By FRANK RICH
HARD as it is to believe now, Jerry Falwell came in second only to Ronald Reagan in a 1983 Good Housekeeping poll anointing “the most admired man in America.” By September 2001, even the Bush administration was looking for a way to ditch the preacher who had joined Pat Robertson on TV to pin the 9/11 attacks on feminists, abortionists, gays and, implicitly, Teletubbies. As David Kuo, a former Bush official for faith-based initiatives, tells the story in his book “Tempting Faith,” the Reverend Falwell was given a ticket to the Washington National Cathedral memorial service that week only on the strict condition that he stay away from reporters and cameras. Mr. Falwell obeyed, though once inside he cracked jokes (“Whoa, does she look frumpy,” he said of Barbara Bush) and chortled nonstop.

This is the great spiritual leader whom John McCain and Mitt Romney raced to praise when he died on Tuesday, just as the G.O.P. presidential contenders were converging for a debate in South Carolina. The McCain camp’s elegiac press release beat out his rival’s by a hair. But everyone including Senator McCain knows he got it right back in 2000, when he labeled Mr. Falwell and Mr. Robertson “agents of intolerance.” Mr. Falwell was always on the wrong, intolerant side of history. He fought against the civil rights movement and ridiculed Desmond Tutu’s battle against apartheid years before calling AIDS the “wrath of a just God against homosexuals” and, in 1999, fingering the Antichrist as an unidentified contemporary Jew.

Though Mr. Falwell had long been an embarrassment and laughingstock to many, including a new generation of Christian leaders typified by Mr. Kuo, the timing of his death could not have had grander symbolic import. It happened at the precise moment that the Falwell-Robertson brand of religious politics is being given its walking papers by a large chunk of the political party the Christian right once helped to grow. Hours after Mr. Falwell died, Rudy Giuliani, a candidate he explicitly rejected, won the Republican debate by acclamation. When the marginal candidate Ron Paul handed “America’s mayor” an opening to wrap himself grandiloquently in 9/11 once more, not even the most conservative of Deep South audiences could resist cheering him. If Rudy can dress up as Jack Bauer, who cares about his penchant for drag?

The current exemplars of Mr. Falwell’s gay-baiting, anti-Roe style of politics, James Dobson of Focus on the Family and Tony Perkins of the Family Research Council, see the writing on the wall. Electability matters more to Republicans these days than Mr. Giuliani’s unambiguous support for abortion rights and gay civil rights (no matter how clumsily he’s tried to fudge it). Last week Mr. Dobson was in full crybaby mode, threatening not to vote if Rudy is on the G.O.P. ticket. Mr. Perkins complained to The Wall Street Journal that the secular side of the Republican Party was serving its religious-right auxiliary with “divorce papers.”

Yes, and it is doing so with an abruptness and rudeness reminiscent of Mr. Giuliani’s public dumping of the second of his three wives, Donna Hanover. This month, even the conservative editorial page of The Journal chastised Republicans of the Perkins-Dobson ilk for being too bellicose about abortion, saying that a focus on the issue “will make the party seem irrelevant” and cost it the White House in 2008. At the start of Tuesday’s debate, the Fox News moderator Brit Hume coldly put Mr. Falwell’s death off limits by announcing that “we will not be seeking any more reaction from the candidates on that matter.” It was a pre-emptive move to shield Fox’s favored party from soiling its image any further by association with the Moral Majority has-been and his strident causes. In the ensuing 90 minutes, the Fox News questioners skipped past the once-burning subject of same-sex marriage as well.

What a difference a midterm election has made. The Karl Rove theory that Republicans cannot survive without pandering to religious-right pooh-bahs is yet another piece of Bush dogma lying in ruins, done in by two synergistic forces. The first is the raw political math. Polls consistently show that most Americans don’t want abortion outlawed, do want legal recognition for gay couples, do want stem-cell research and never want to see government intrude on a Terri Schiavo again. On Election Day 2006, voters in red states defeated both an abortion ban (South Dakota) and, for the first time, a same-sex marriage ban (Arizona).

But equally crucial is how much the “family values” establishment has tarnished itself in the Bush era. Some of that self-destruction followed the time-honored Jimmy Swaggart-Jim Bakker paradigm of hypocrisy: the revelations that Ted Haggard, the head of the National Association of Evangelicals, was finding God in the arms of a male prostitute, and that the vice president’s daughter and her partner were violating stated Bush White House doctrine by raising a child with two mommies. But a greater factor in the decline and sullying of the Falwell-flavored religious right is its collusion in the worldly corruption ushered in by this particular presidency and Mr. Rove’s now defunct Republican majority.

The felonious Jack Abramoff scandals have ensnared a remarkably large who’s who of righteous politicos, led by Mr. Robertson’s former consigliere at the Christian Coalition, Ralph Reed, who was so eager (as he put it in an e-mail) to start “humping in corporate accounts.” Among the preachers who abetted (unwittingly, they all say) the bogus grass-roots “anti-gambling” campaigns staged by Mr. Abramoff to smite rivals of his own Indian casino clients were Mr. Dobson, the Rev. Donald Wildmon of the American Family Association and the Rev. Louis Sheldon of the Traditional Values Coalition. Tom DeLay, a leader of the Schiavo putsch in Congress, was taken out by his association with Mr. Abramoff, too. Mr. DeLay’s onetime chief of staff, Edwin Buckham (an evangelical minister, yet), pocketed more than $1 million, largely from Abramoff clients, that was funneled through a so-called U.S. Family Network, ostensibly dedicated to promoting “moral fitness.”

The sleazy links between Washington scandal and religious-right hacks didn’t end when Mr. Abramoff went to jail and Mr. DeLay went into oblivion. The first Justice Department official to plead the Fifth in this year’s bottomless United States attorneys scandal — Monica Goodling, a former top Alberto Gonzales aide — is a product of Pat Robertson’s Regent University School of Law, formerly known as CBN University School of Law, after the Christian Broadcasting Network. As The Boston Globe discovered, Regent’s Web site boasts that some 150 of its grads were hired by the Bush administration, and not, it seems, because of merit. In Ms. Goodling’s graduating class, 60 percent failed the bar exam on their first try. U.S. News & World Report ranks the school in the fourth — a k a bottom — tier.

Having been given immunity, Ms. Goodling is scheduled to testify before House inquisitors this week. We know already from The National Journal that she was so moral that she put blue drapes over the exposed breasts in the statuary in the Great Hall of the Justice Department (since removed). The Times found that she had asked civil-service job applicants, “Have you ever cheated on your wife?” Yet her strict morality did not extend to protecting the nonpartisan sanctity of the American legal system. An inexperienced lawyer just past 30, Ms. Goodling exercised her power to vet some 400 Justice Department political appointees by favoring Republican and Rovian loyalty over actual qualifications. Though the Monica at the center of the last presidential scandal did enable a husband’s cheating on his wife, at least she wasn’t tasked with any governmental responsibility more weighty than divvying up pizza.

Mr. Giuliani’s rivals for the Republican nomination just can’t leave behind the received wisdom that you still have to appease the Robertson-Dobson-Perkins axis of piety that produces the likes of a Monica Goodling. They seem oblivious to the new evangelical leaders who care more about serving the ill, the poor and the environment than grandstanding in the fading culture wars. They seem oblivious to the reality that their association with the old religious-right taskmasters diminishes them, however well it may play to some Iowa caucus voters. Mr. Romney, a former social liberal whose wife gave money to Planned Parenthood, is crudely trying to rewrite his record by showering cash on anti-abortion-rights groups; he spoke at Regent U. even as a Pat Robertson Web site mocked his religion, Mormonism, as a cult. Mr. McCain, busily trying to disown past positions unpopular with the declining base, is trapped in a squeeze play of his own making: he’s failing to persuade the hard right that he’s one of them even as he makes Mr. Giuliani look like a straight-talker by comparison.

“America’s mayor” has so much checkered history in his closet — by which I mean Bernard Kerik, among other ticking time bombs, not the gay couple he bunked with before 9/11 — that he is hardly a certain winner of his party’s nomination, let alone the presidency. But whatever his ultimate fate, the enthusiasm and poll numbers Mr. Giuliani arouses among Republicans to date are a death knell for the political orthodoxy of the Rove era. The agents of intolerance are well on their way to being forgotten, even in those cases when they, unlike Jerry Falwell, are not yet gone.



To: Tenchusatsu who wrote (337974)5/23/2007 11:38:15 PM
From: bentway  Respond to of 1572709
 
Tracking an Online Trend, and a Route to Suicide

By CHOE SANG-HUN
nytimes.com

SEOUL, South Korea, May 22 — From their nondescript sixth-floor office, Kim Hee-joo and five other social workers troll the Internet to combat a disturbing trend in South Korea: people using the Web to trade tips about suicide and, in some cases, to form suicide pacts.

“There are so many of them,” said Mr. Kim, secretary general of the Korea Association for Suicide Prevention, a private counseling group working to decrease the number of suicides, which nearly doubled from 6,440 in 2000 to 12,047 in 2005, the last year for which government figures are available.

One of the recent Internet suicide pacts involved two women who died of carbon monoxide poisoning in a one-room apartment south of Seoul.

In another, five young men and women who made a pact over the Internet and had failed in two previous suicide attempts drove to a seaside motel to discuss more effective methods. There, one member of the group had a change of heart and slipped out to call the police.

Figures released by the Organization for Economic Cooperation and Development show that South Korea’s suicide rate stood at 18.7 per 100,000 people in 2002 — up from 10.2 in 1985. In 2002, Japan’s rate was the same as South Korea’s, but the rate in the United States was 10.2 per 100,000.

Experts attribute the increase to the stresses of rapid modernization and the degradation of rural life, but they are also concerned that the Internet is contributing to the jump. South Korea has one of the world’s highest rates of broadband access and, as in Japan in recent years, the Internet has become a lethally efficient means of bringing together people with suicide on their minds.

In hardly more than a generation, South Korea has transformed itself from an agrarian society into an extremely competitive, technologically advanced economy where the pressure to succeed at school and work is intense.

Meanwhile, the traditional support base, the family, is under pressure: divorce rates are at a record high. And guarantees of lifetime employment evaporated with the Asian financial crisis in the 1990s.

In 2005, in the first rally of its kind, hundreds of high school students demonstrated in central Seoul, shouting, “We aren’t study machines!” They gathered to mourn 15 students from around the country who had killed themselves, apparently because of the intense pressure to succeed.

The government does not compile figures on how many suicides may have been inspired or aided by the Internet. But in an analysis of 191 group suicides reported in the news media from June 1998 to May 2006, Kim Jung-jin, a sociologist at Korea Nazarene University, found that nearly a third of the cases involved people who had formed suicide pacts through Internet chat sites.

In Korea, the Internet has been implicated not only for helping people get together to die, but also for widely sharing individuals’ suicidal thoughts.

One well-known actress, Jeong Da-bin, 27, posted her thoughts on her Web site a day before killing herself on Feb. 10.

Under the title “The End,” she wrote: “For no reason at all, I am going crazy with anger. Then, as if lightening had struck, all becomes quiet.

“Then the Lord comes to me. The Lord says I will be O.K. YES, I WILL BE O.K.”

Counseling centers in Seoul said calls for help jumped in the days after her death.

Notes like Ms. Jeong’s — or ones that call for help in dying — are not difficult to find on Internet bulletin boards in Korea.

“I really want to kill myself,” said a Yahoo Korea Web posting in April by an anonymous teenager who complained of bullying at school and his parents’ pressure to improve his grades. “I only have 30,000 won,” or about $32, he wrote, adding: “Can anyone sell me a suicide drug? I don’t want a painful death like jumping from a high place.”

In March a 28-year-old man who ran a suicide-related blog called “Trip to Heaven” was arrested on a charge of selling potassium cyanide to a 15-year-old boy he met via the Internet. The boy used the poison to kill himself.

Since 2005, Web portals, acting under pressure from civic groups, have banned words like suicide and death from the names of blogs. If a user keys in “suicide,” search engines display links to counseling centers at the top of their search results.

Also in 2005, the Korea Internet Safety Commission, a government watchdog on cyberspace, ordered the removal of 566 blogs, chat groups and Web postings that encouraged suicide, up sharply from 93 cases a year earlier. The figure declined to 147 in 2006 and rose again to 161 in the first four months of this year.

The government is taking or discussing other measures to impede suicide as well. Since nearly 40 percent of South Koreans who kill themselves do so by drinking pesticides or jumping, the government is considering making pesticides less toxic and is installing more barriers on rooftops and bridges.

The Seoul subway system began erecting glass walls on platforms after 95 people, some wearing black plastic bags over their heads, threw themselves in front of subway trains in 2003, according to transit officials. Doors in the glass wall open only when trains pull into the station.

Kim Hee-joo’s counseling group discovers an average of 100 suicide-related Web sites each month and asks portals to delete them. A few are serious enough that the staff alerts the police to possible violations of laws against assisting suicide or trading in hazardous substances.

“People used to use blog names like ‘Let’s Die Together,’ ” said Mr. Kim. “Now they’re more careful. Once they’ve met each other they shut down the site and switch to e-mail and cellphones. You need a lot of searching and hunches and luck to track down these people.”

Recently Mr. Kim’s team discovered a blog called “Life Is Tough,” described by its creator as a meeting place for people contemplating suicide. The site attracted several people who left their cellphone numbers and e-mail addresses to link up with others who wanted to “take the trip together.”

The police are now searching for the blog’s creator, who could face charges of aiding suicide, a crime punishable by up to 10 years in prison on conviction.

“People are social animals,” said Jason Lee, director of the Metropolitan Mental Health Center in Seoul. “Some apparently want a companion even when committing suicide.”

Copyright 2007 The New York Times Company



To: Tenchusatsu who wrote (337974)5/25/2007 6:38:51 AM
From: Road Walker  Read Replies (1) | Respond to of 1572709
 
The Catholic Boom
By DAVID BROOKS
The pope and many others speak for the thoroughly religious. Christopher Hitchens has the latest best seller on behalf of the antireligious. But who speaks for the quasi-religious?

Quasi-religious people attend services, but they’re bored much of the time. They read the Bible, but find large parts of it odd and irrelevant. They find themselves inextricably bound to their faith, but think some of the people who define it are nuts.

Whatever the state of their ambivalent souls, quasi-religious people often drive history. Abraham Lincoln knew scripture line by line but never quite shared the faith that mesmerized him. Quasi-religious Protestants, drifting anxiously from the certainties of their old religion, built Victorian England. Quasi-religious Jews, climbing up from ancestral orthodoxy, helped shape 20th-century American culture.

And now we are in the midst of an economic boom among quasi-religious Catholics. A generation ago, Catholic incomes and economic prospects were well below the national average. They had much lower college completion rates than mainline Protestants. But the past few decades have seen enormous Catholic social mobility.

According to Lisa Keister, a sociologist at Duke, non-Hispanic white Catholics have watched their personal wealth shoot upward. They have erased the gap that used to separate them from mainline Protestants.

Or, as Keister writes in a journal article, “Preliminary evidence indicates that whites who were raised in Catholic families are no longer asset-poor and may even be among the wealthiest groups of adults in the United States today.”

How have they done it?

Well, they started from their traditional Catholic cultural base. That meant, in the 1950s and early ’60s, a strong emphasis on neighborhood cohesion and family, and a strong preference for obedience and solidarity over autonomy and rebellion.

Then over the decades, the authority of the church weakened and young Catholics assimilated. Catholic values began to converge with Protestant values. Catholic adults were more likely to use contraceptives and fertility rates plummeted. They raised their children to value autonomy more and obedience less.

The process created a crisis for the church, as it struggled to maintain authority over its American flock. But the shift was an economic boon to Catholics themselves. They found themselves in a quasi-religious sweet spot.

On the one hand, modern Catholics have retained many of the traditional patterns of their ancestors — high marriage rates, high family stability rates, low divorce rates. Catholic investors save a lot and favor low-risk investment portfolios. On the other hand, they have also become more individualistic, more future-oriented and less bound by neighborhood and extended family. They are now much better educated than their parents or grandparents, and much better educated than their family histories would lead you to predict.

More or less successfully, the children of white, ethnic, blue-collar neighborhoods have managed to adapt the Catholic communal heritage to the dynamism of a global economy. If this country was entirely Catholic, we wouldn’t be having a big debate over stagnant wages and low social mobility. The problems would scarcely exist. Populists and various politicians can talk about the prosperity-destroying menace of immigration and foreign trade. But modern Catholics have created a hybrid culture that trumps it.

In fact, if you really wanted to supercharge the nation, you’d fill it with college students who constantly attend church, but who are skeptical of everything they hear there. For there are at least two things we know about flourishing in a modern society.

First, college students who attend religious services regularly do better than those that don’t. As Margarita Mooney, a Princeton sociologist, has demonstrated in her research, they work harder and are more engaged with campus life. Second, students who come from denominations that encourage dissent are more successful, on average, than students from denominations that don’t.

This embodies the social gospel annex to the quasi-religious creed: Always try to be the least believing member of one of the more observant sects. Participate in organized religion, but be a friendly dissident inside. Ensconce yourself in traditional moral practice, but champion piecemeal modernization. Submit to the wisdom of the ages, but with one eye open.

The problem is nobody is ever going to write a book sketching out the full quasi-religious recipe for life. The message “God is Great” appeals to billions. Hitchens rides the best-seller list with “God is Not Great.” Nobody wants to read a book called “God is Right Most of the Time.”