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Celebrity Trysts in the Big Apple, Seriel Killer in San Diego

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Mikhail Baryshnikov or Rudolf Nureyev in East Side Club in 1990/91…

I remember romance au naturel with these two, individually, in the Rambles of Central Park around 1990…

In mid-May 1997, I was coordinating a convention in San Diego and stayed for a week after to decompress, visiting local gay bars. I was about 38 years old then, married with an adopted infant and two three foster girls. My partner and live-in nannies were taking care of them in my absence.

In one bar, similar to Townhouse in New York where older guys would often meet and go home with younger men, I met guy who was insistent on being with me. He told me he lived in San Diego, but for some reason did not have an apartment. I had mentioned that I was in town for another week staying in a hotel and he insisted on going back to my hotel with me. He was about a decade younger than me. We did not have sex, but he was using heavily. I was fascinated to have a window on such new behavior for me. He kept telling me he was sure the police were after him, which I dismissed as drug-induced paranoia.

I could not get a straight answer out of him, but thought he might be Filipino, but not rally. It turns out he was half Filipino and half Italian. I learned from news reports he had been 27 years old. He remained in my room, behind closed curtains, for five days. I would go out and he would be waiting for me when I came back. I carried my valuable with me in my pocket, but nothing was stolen.

Wikipedia states that as a teenager, “Cunanan developed a reputation as a prolific liar, given to telling tall tales about his family and personal life. He was adept at changing his appearance according to what he felt was most attractive at a given moment.”

Wikipedia continues, “Cunanan identified as gay in high school, when he began having liaisons with wealthy older men. He was voted “Most Likely Not to Be Forgotten” by his classmates. After graduating from high school in 1987, Cunanan enrolled at the University of California, San Diego, where he majored in American history.

Wikipedia states, “In 1988, when Cunanan was 19, his father deserted his family and moved to the Philippines to evade arrest for embezzlement. That same year, his mother who was a deeply religious Catholic, learned he was gay and confronted him about his sexual orientation. During an argument, Cunanan threw his mother against a wall, dislocating her shoulder. Later examination of his behavior indicates that he may have suffered from antisocial personality disorder, characterized by a lack of remorse and empathy. In 1989, Cunanan dropped out of UC San Diego and settled in the Castro District of San Francisco, the West Coast’s center of gay culture.”

Going back to my story, I eventually kicked him out of my hotel room one early morn as I had to return to New York. He begged to stay until checkout, but I was not willing to leave him alone on a room connected to my credit card… He had said something the night before about killing or wanting to kill Gianni Versace who I believed was in Miami, but the whole thing made no sense and again I wrote it off to rug-induced hallucinations.

I soon pieced it together. The man was in the news three months later after he murdered Versace, then 50 years old, and committed suicide a week later on a luxury houseboat. He had shot Versace in the back of the head on the front steps of his Miami Beach mansion known as Casa Casuarina.

It was years before I understood the whole story. Cunanan’s killings began in Minneapolis about a month before I met him. There, he murdered his friend, 28-year-old Jeffrey Allen “Jeff” Trail. After an earlier argument in Trail’s apartment, Cunanan stole Trail’s gun and took it to David Madson’s loft apartment. When Trail visited, Cunanan beat him to death with a hammer in front of Madson.

Cunanan and Madson hung out for few days after the murder, eating in bars together. Three days later, Madson’s body was found by a lake, with gunshot wounds to the back of the head.

In early May, 1997, Cunanan drove to Chicago and killed 72-year-old Lee Albert Miglin, a prominent real estate developer. He bound Miglin’s hands and feet and wrapped his head with duct tape, then stabbed him more than twenty times with a screwdriver, slit his throat with a hacksaw, and stole his car. Miglin’s family maintain that the killing was random, but an FBI agent argued it is unlikely that Cunanan would have bound and tortured Miglin without some motive. Miglin could have easily known Cunanan from a gay bar anywhere across the country.

On May 9, now in New Jersey, Cunanan shot and killed 45-year-old cemetery caretaker William Richard “Bill” Reese. The police found Reese shot in the head by the same pistol Cunanan used to murder Madson. Unlike Cunanan’s other victims, whom he killed for seemingly personal reasons, authorities believe Cunanan murdered Reese simply for his pickup truck which he then drove to Florida.

On May 12, Cunanan began staying at the Normandy Plaza Hotel in Miami Beach, where it is reported he paid $29 per night in cash. On June 12, he was listed on the FBI Ten Most Wanted Fugitives list. While the manhunt unsuccessfully focused on Reese’s stolen truck that Cunanan was using, he “hid in plain sight” for two months.

I believe now that he was not “hiding in plain sight” in Miami, but may have driven to San Diego — a 24-hour car trip — where he would be off the police radar. There is no record of his movements on line between May 12 and July 7, 1997. It is during this time I believe he was in San Diego. He returned to Miami by July 7 where he used his own name to pawn a stolen item, despite knowing that police routinely reviewed pawn shop records. On July 14, seemingly out of money, Cunanan checked out of his hotel without paying for his last night there.

On July 15, 1997, Cunanan murdered 50-year-old Giovanni Maria “Gianni” Versace with the same pistol Cunanan used to murder Madson and Reese. Versace was pronounced dead at the hospital. Police found Reese’s stolen vehicle in a nearby parking garage with Cunanan’s clothes and clippings of newspaper reports about the earlier murders.

Cunanan’s motivation remains unknown. At the time of the murders, there was extensive public and press speculation linking the crimes to Cunanan’s alleged discovery that he was HIV positive, although an autopsy revealed he was HIV negative. Although police searched the houseboat where Cunanan died, he left no suicide note and few personal belongings. Investigators noted Cunanan’s reputation for acquiring money and expensive possessions from wealthy older men. Police considered few of the findings to be of note, except multiple tubes of hydrocortisone cream.

Andrew Cunanan shot himself in the head and died. His cremated remains were returned to San Diego, where I believe I met him, and interred in the mausoleum at Holy Cross Cemetery, dedicated in 1919 for the exclusive use of Roman Catholics. Perhaps his mother would have been pleased.

Betty Millard

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New York, N.Y.

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Photo: Betty Millard at her “farm” in Dutchess County, N.Y. in the 1980s. Credit: Jim Luce.

Exploring the Traditional Guru–Disciple Relationship


Guru-Shishya Parampara (the teacher-student tradition) included studying arts such as sculpture, poetry and music.


New York, N.Y. — Guruis a Sanskrit term for a “mentor, guide, expert, or master” of certain knowledge or field. In pan-Indian traditions, a guru is more than a teacher: traditionally, the guru is a reverential figure to the disciple (or in Sanskrit, literally seeker of knowledge). A guru is one’s spiritual guide, who helps one to discover the same potentialities that the guru has already realized.

The oldest references to the concept of guru are found in the earliest Vedic texts of Hinduism. The guru, and gurukula – a school run by guru, were an established tradition in India by the 1st millennium BCE, and these helped compose and transmit the various Vedas, the Upanishads texts of various schools of Hindu philosophy, and post-Vedic Shastras ranging from spiritual knowledge to various arts.

By about mid 1st millennium CE, archaeological evidence suggests numerous larger institutions of gurus existed in India, some near Hindu temples, where guru-shishya tradition helped preserve, create and transmit various fields of knowledge. These gurus led broad ranges of studies including Hindu scriptures, Buddhist texts, grammar, philosophy, martial arts, music and painting.

Guru teaching students in a gurukul at Parmarth Niketan Ashram in India. Credit: Wikipedia.

In the Advayataraka Upanishad it states, “The syllable gu means darkness, the syllable ru, he who dispels them. Because of the power to dispel darkness, the guru is thus named. (Vrs. 16)

The Bhagavad Gita is a dialogue where Krishna speaks to Arjuna of the role of a guru, and similarly emphasizes in verse 4.34 that those who know their subject well are eager for good students, and the student can learn from such a guru through reverence, service, effort and the process of inquiry.

The 8th century Hindu text Upadesasahasri of the Advaita Vedanta philosopher Adi Shankara discusses the role of the guru in assessing and guiding students.

In Chapter 1, he states that teacher is the pilot as the student walks in the journey of knowledge, he is the raft as the student rows. The text describes the need, role and characteristics of a teacher, as follows:

“When the teacher finds from signs that knowledge has not been grasped or has been wrongly grasped by the student, he should remove the causes of non-comprehension in the student. This includes the student’s past and present knowledge, want of previous knowledge of what constitutes subjects of discrimination and rules of reasoning, behavior such as unrestrained conduct and speech, courting popularity, vanity of his parentage, ethical flaws that are means contrary to those causes.

“The teacher must enjoin means in the student that are enjoined by the Śruti and Smrti, such as avoidance of anger, Yamas consisting of Ahimsa and others, also the rules of conduct that are not inconsistent with knowledge. He [teacher] should also thoroughly impress upon the student qualities like humility, which are the means to knowledge.” — Adi Shankara, Upadesha Sahasri 1.4-1.5

“The teacher is one who is endowed with the power of furnishing arguments pro and con, of understanding questions [of the student], and remembers them. The teacher possesses tranquility, self-control, compassion and a desire to help others, who is versed in the Śruti texts (Vedas, Upanishads), and unattached to pleasures here and hereafter, knows the subject and is established in that knowledge.

“He is never a transgressor of the rules of conduct, devoid of weaknesses such as ostentation, pride, deceit, cunning, jugglery, jealousy, falsehood, egotism and attachment. The teacher’s sole aim is to help others and a desire to impart the knowledge.” — Adi Shankara, Upadesha Sahasri 1.6

Traditionally, the guru would live a simple married life, and accept shishya (Sanskrit: student) where he lived. A person would begin a life of study in the Gurukula (the household of the guru). The process of acceptance included proffering firewood and sometimes a gift to the guru, signifying that the student wants to live with, work and help the guru in maintaining the gurukul, and as an expression of a desire for education in return over several years.

At the Gurukul, the working student would study the basic traditional vedic sciences and various practical skills-oriented shastras along with the religious texts contained within the Vedas and Upanishads. The education stage of a youth with a guru was referred to as Brahmacharya, and in some parts of India this followed the Upanayana rites of passage.

The gurukul would often be a hut in a forest, or it was, in some cases, a monastery, called an ashram. Each ashram had a lineage of gurus, who would study and focus on certain schools of Hindu philosophy or trade, also known as the guru-shishya parampara (teacher-student tradition). This guru-driven tradition included arts such as sculpture, poetry and music.

Gender and caste

The Hindu texts offer a conflicting view of whether access to guru and education was limited to men and to certain varna (castes). The Vedas and the Upanishads never mention any restrictions based either on gender or varna. The Yajurveda and Atharvaveda texts state that knowledge is for everyone, and offer examples of women and people from all segments of society who are guru and participated in vedic studies. The Upanishads assert that one’s birth does not determine one’s eligibility for spiritual knowledge, only one’s effort and sincerity matters.

The Advayataraka Upanishad states that the true teacher is a master in the field of knowledge, well-versed in the Vedas, is free from envy, knows yoga, lives a simple life that of a yogi, has realized the knowledge of the Atman (Self). Some scriptures and gurus have warned against false teachers, and have recommended that the spiritual seeker test the guru before accepting him.

Swami Vivekananda said that there are many incompetent gurus, and that a true guru should understand the spirit of the scriptures, have a pure character and be free from sin, and should be selfless, without desire for money and fame.

Georg Feuerstein translated  the Kula-Arnava, 13.104 – 13.110, thusly:

  • Gurus are as numerous as lamps in every house. But, O-Goddess, difficult to find is a guru who lights up everything like a sun.
  • Gurus who are proficient in the Vedas, textbooks and so on are numerous. But, O Goddess, difficult to find is a guru who is proficient in the supreme Truth.
  • Gurus who rob their disciples of their wealth are numerous. But, O Goddess, difficult to find is a guru who removes the disciples’ suffering.
  • Numerous here on earth are those who are intent on social class, stage of life and family. But he who is devoid of all concerns is a guru difficult to find.
  • An intelligent man should choose a guru by whom supreme Bliss is attained, and only such a guru and none other.

A true guru is, asserts Kula-Arnava, one who lives the simple virtuous life he preaches, is stable and firm in his knowledge, master yogi with the knowledge of Self (Atma Gyaan) and Brahman (ultimate reality).

In modern Hinduism, the tradition of reverence for guru continues, but rather than being considered as a prophet, the guru is seen as a person who points the way to spirituality, oneness of being, and meaning in life.[82][83][85]

Interestingly, in Tibetan Buddhism, guru is called lama, as in “the Dalai Lama.”

Exploring the Traditional Guru–Disciple Relationship (Aug. 27, 2014)

Indian Men

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Homosexuality, Hinduism, and the Third Gender, ”Hijra”


Delhi — A ‘third gender‘ has been acknowledged within Hinduism since Vedic times. Several Hindu texts, such as Manu Smriti and Sushruta Samhita, assert that some people are born with either mixed male and female natures, or sexually neuter, masseurs and prostitutes.

Photo: Hijras in Bangalore. Credit: Johanan Ottensooser / Flickr.

Today, many people of a ‘third gender(Hijiras) live throughout India, mostly on the margins of society; and many still work in prostitution, or make a livelihood as beggars.

“Under British rule the Hijra community saw a considerable amount of change. For thousands of years, gender non-conforming people in the Indian subcontinent were an accepted part of social structures. The Islamic Mughal Empire, who ruled India before the British, respected the Hijra community, often giving them important roles as bodyguards in royal courts. The arrival of the British in the subcontinent saw the lives of the Hijra community change drastically.” – Shahrazad Hand, Brown History Newsletter.

The Indian Kama Sutra, written in the 4th century A.D., contains passages describing eunuchs or “third-sex” males performing oral sex on men. However, the author was “not a fan of homosexual activities” and treated such individuals with disdain, according to historian Devdutt Pattanaik.

Photo: Unidentified hijras – holy people,so called “third gender” dressed as woman at Pushkar camel fair on November 12, 2013 in Pushkar,India. Credit: Shutterstock.

Similarly, some medieval Hindu temples and artifacts openly depict both male homosexuality and lesbianism within their carvings, such as the temple walls at Khajuraho. Some infer from these images that Hindu society and religion were previously more open to variations in human sexuality than they are at present, likely as a reflection of the homophobic British occupation.

In some Hindu sects, many divinities are androgynous. There are Hindu deities who are intersex (both male and female); who manifest in all three genders; who switch from male to female or from female to male; male deities with female moods and female deities with male moods; deities who avoid the opposite sex; deities with principal comoanions of the same sex; and so on.

However, this is not accepted by the majority of Hindus, and is often, considered heretical in nature. Those who do accept it justify with the belief that both God and nature are unlimited diverse and God is difficult comprehend.

Revisiting Final Assault Upon Fort Fisher, North Carolina

Painting: Final Assault Upon Fort Fisher, North Carolina, 1873. Credit: Xanthus Russell Smith (1838-1929).


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New York, N.Y. xxx

This scene, one of some dozen very well received battle subjects he painted, depicts an encounter at sea near Cape Fear, North Carolina, which culminated in the fall of the fort to the Union forces in 1865. In addition, it stands as a graphic symbol of the technological changes occurring in America at this time. In this complex panoramic work, the sail-powered ships at the right are assisted by the newer ironclad seen at the center. Xanthus Smith was well qualified to paint “Final Assault upon Fort Fisher,” having served in the Union Navy during the Civil War.

Strategic Brilliance, Innovation: Lessons from the Siege of Boston

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Painting of the death of Joseph Warren at the Battle of Bunker Hill by John Trumbull. Image Source: Wikipedia.

Boston, Massachusetts. We reflect on the Siege of Boston as a defining moment in our nation’s history, one that laid the groundwork for the principles of resilience, leadership, and collective action that we hold dear today. The siege, spanning from April 19, 1775, to March 17, 1776, was not merely a military engagement; it was the crucible in which the resolve and ingenuity of the fledgling American spirit were tested and proven.

The Siege of Boston showcased the strategic brilliance of leaders like George Washington, the innovative spirit of individuals like Henry Knox, and the tactical mastery of Nathaniel Greene. These figures were not just military leaders; they were thought leaders and global citizens whose actions resonated far beyond the battlefield, shaping the very fabric of our nascent nation.

The Strategic Brilliance of George Washington

George Washington’s leadership during the Siege of Boston set a precedent for what it means to be a true leader and a global citizen. As the newly appointed Commander-in-Chief of the Continental Army, Washington faced the daunting task of organizing a diverse group of colonial militias into a coherent fighting force. His arrival in Boston marked a turning point in the siege.

Washington’s strategic foresight was evident in his decision to encircle Boston, effectively cutting off British supply lines and isolating their forces. His emphasis on discipline and rigorous training transformed the Continental Army from a collection of local militias into a unified, effective force. Through Washington’s leadership, we see the qualities of a global citizen—someone who understands the broader implications of their actions and works tirelessly for the greater good.

Washington’s ability to inspire and unify his troops, his strategic acumen in fortifying key positions, and his unwavering commitment to the cause of independence embody the essence of thought leadership. He recognized the significance of the struggle, not just for the American colonies but for the principles of freedom and self-determination that would resonate worldwide.

The Ingenious Artillery Work of Henry Knox

Henry Knox’s contribution to the Siege of Boston is a testament to the power of innovation and determination in the face of seemingly insurmountable challenges. Knox, a former bookseller with a passion for military science, was entrusted with the Herculean task of transporting heavy artillery from Fort Ticonderoga to the strategic heights overlooking Boston.

The successful completion of this mission, known as the “Noble Train of Artillery,” was a turning point in the siege. Knox’s ingenuity in devising a method to move cannons over rough terrain and frozen rivers during the harsh winter months was nothing short of extraordinary. His actions enabled the Continental Army to fortify Dorchester Heights, compelling the British to evacuate Boston without a single shot being fired.

Knox’s story is one of creativity, perseverance, and an unyielding commitment to the cause. His innovative spirit and problem-solving skills are hallmarks of a thought leader. He understood the critical importance of his mission and executed it with precision and determination, exemplifying the qualities of a global citizen dedicated to the greater good.

Nathaniel Greene’s Tactical Mastery

Nathaniel Greene emerged as a key figure during the Siege of Boston, demonstrating the tactical mastery and adaptive thinking necessary for effective leadership. Greene’s ability to analyze the dynamic battlefield environment and respond with innovative strategies made him an invaluable asset to Washington’s command.

Greene’s focus on logistics and supply chain management was crucial in sustaining the Continental Army through the prolonged siege. His understanding of the importance of maintaining a steady flow of resources and his ability to adapt to the changing conditions of war highlighted his strategic thinking and leadership qualities.

Greene’s contributions went beyond mere tactical maneuvers. He embodied the principle of adaptability, recognizing that the evolving nature of the conflict required constant reassessment and innovation. His efforts ensured that the Continental Army remained resilient and capable, underscoring the importance of strategic foresight and flexibility in leadership.

Strategic Brilliance, Innovation: Lessons from the Siege of Boston (July 23, 2014)

#SiegeOfBoston #AmericanRevolution #Leadership #GeorgeWashington #HenryKnox #NathanielGreene #ThoughtLeadership #GlobalCitizenship #HistoricalLessons #Resilience  

TAGS: Siege of Boston, American Revolution, George Washington, Henry Knox, Nathaniel Greene, Military Strategy, Leadership, Global Citizenship, Innovation, Tactical Mastery, Historical Events

Visiting Gemeentemuseum, Den Haag in the Hague

Gemeentemuseum Den Haag, home to an impressive collection of modern and contemporary art, including works by Piet Mondrian and Pablo Picasso.

Visiting Gemeentemuseum Den Haag in The Hague (July 21, 2014)

Chiang Kai-shek, Roosevelt, Churchill: Architects of New World Order


The Cairo Declaration, which outlined the Allies’ goals for post-war Asia, including the independence of Korea and the return of territories to China, was a significant step toward a more just and stable world


New York, N.Y. The Cairo Conference of 1943 was a a pivotal moment in world history. This conference brought together three remarkable leaders: Chiang Kai-shek, Franklin D. Roosevelt, and Winston Churchill. Their collaboration and strategic vision during World War II not only shaped the outcome of the war but also set the stage for a new global order. These thought leaders and global citizens exemplified the power of unity and diplomacy in the face of unprecedented challenges.

The Cairo Conference, held from November 22 to 26, 1943, was a crucial meeting where the Allied leaders discussed the post-war reorganization of Asia and the defeat of Japan. Each leader brought a unique perspective and set of priorities to the table, yet their shared commitment to peace and stability allowed them to forge a path forward together.

Chiang Kai-shek, as the leader of the Republic of China, played a vital role in the discussions.

Born in 1887 Chiang was 56 at this time. Chiang was a staunch nationalist dedicated to the sovereignty and modernization of China. His leadership during the Second Sino-Japanese War demonstrated his resilience and strategic acumen. At the Cairo Conference, Chiang’s presence underscored the importance of China’s role in the Allied efforts and highlighted the necessity of addressing Asian geopolitical dynamics in the post-war world.

Franklin D. Roosevelt, born in 1882, FDR was now 61, just a year and a half before he died in April 1945.

He served as the 32nd President of the United States. His leadership during the Great Depression and World War II showcased his ability to navigate complex crises with a vision for a better future. Roosevelt’s New Deal policies and his steadfast commitment to democracy and human rights resonated globally. At Cairo, Roosevelt’s diplomatic skills and inclusive approach helped bridge differences and foster a cooperative spirit among the Allies.

Winston Churchill, born in 1874, 69 was the Prime Minister of the United Kingdom.

He resigned just a few months after FDR passed, in July 1945. Known for his indomitable spirit and eloquence, Churchill was a symbol of resistance against tyranny. His speeches and writings galvanized not only the British people but also the entire free world. At the Cairo Conference, Churchill’s strategic insight and historical perspective were invaluable in shaping the discussions and decisions that would impact the global order.

The Cairo Conference was more than just a strategic meeting; it was a testament to the power of collaboration and shared vision. The leaders’ agreement on the Cairo Declaration, which outlined the Allies’ goals for post-war Asia, including the independence of Korea and the return of territories to China, was a significant step toward a more just and stable world. This declaration affirmed the Allies’ commitment to self-determination and sovereignty, principles that would shape the post-war international landscape.

As we reflect on the Cairo Conference, we recognize the profound impact these leaders had on shaping the course of history. Their ability to put aside differences and work toward common goals serves as an enduring example of effective leadership and diplomacy. Chiang Kai-shek, Franklin D. Roosevelt, and Winston Churchill demonstrated that even in the most challenging times, it is possible to forge alliances and create pathways to peace and progress.

Today, as we face new global challenges, the lessons from the Cairo Conference remain relevant. The values of unity, resilience, and strategic vision are as critical now as they were then. We are reminded of the importance of international cooperation and the need for leaders who can inspire and guide us through uncertain times.

The Cairo Conference also highlights the delicate balance between national interests and global responsibilities. Chiang, Roosevelt, and Churchill managed to advocate for their respective nations while also recognizing the broader implications of their decisions. This balance is essential for addressing today’s complex global issues, from climate change to economic inequality.

In honoring these leaders, we celebrate their legacy of courage, wisdom, and collaboration. Chiang Kai-shek, Franklin D. Roosevelt, and Winston Churchill showed us that true leadership is about more than power; it is about vision, integrity, and the willingness to work together for the greater good. Their contributions at the Cairo Conference continue to inspire us to strive for a world where peace, justice, and cooperation prevail.

Chiang Kai-shek, Roosevelt, Churchill: Architects of New World Order (July 21, 2014)

#CairoConference #ChiangKaiShek #FDR #WinstonChurchill #WorldWarII #GlobalLeadership

TAGS: Cairo Conference, Chiang Kai-shek, Franklin D. Roosevelt, Winston Churchill, World War II, diplomacy, global leadership, international cooperation

The Enduring Legacy of James Baldwin: Voice of a Generation


Baldwin’s fearless exploration of themes that were often considered taboo made him a pioneer in the fight for civil rights and LGBTQ+ equality.


New York, N.Y We write this from the bustling streets of New York City, a place that has seen countless stories unfold, a fitting backdrop for the life and legacy of James Baldwin. Baldwin’s voice resonates through time as one of the most profound and impactful thought leaders and global citizens. His contributions to literature, social justice, and cultural understanding transcend the boundaries of geography and time, making him a beacon of enlightenment and progress.

Born in 1924 in Harlem, Baldwin’s early life was marked by struggle and resilience. Growing up in a neighborhood rich with cultural history but fraught with economic hardship, Baldwin found solace and strength in reading and writing. These formative years shaped his unique perspective, which he would later share with the world through his poignant essays, novels, and public speeches.

As we reflect on Baldwin’s journey, we recognize his exceptional ability to articulate the complexities of racial, sexual, and social identities. His works, such as Go Tell It on the Mountain and Giovanni’s Room not only pushed the boundaries of literature but also challenged societal norms and prejudices. Baldwin’s fearless exploration of themes that were often considered taboo made him a pioneer in the fight for civil rights and LGBTQ+ equality.

Baldwin’s voice was not confined to the written word; he was also a powerful orator whose speeches and debates left an indelible mark on the social and political landscape of the 20th century. His participation in the Civil Rights Movement, alongside figures like Martin Luther King Jr. and Malcolm X, showcased his commitment to justice and equality. Baldwin’s eloquence and intellect provided a moral compass during a turbulent time in American history.

One of Baldwin’s most significant contributions was his ability to bridge the gap between different cultures and communities. His expatriate years in France offered him a broader perspective on the struggles faced by marginalized groups around the world. This global outlook enriched his writing and advocacy, allowing him to draw parallels between the African American experience and the broader human condition. Baldwin’s work reminds us that the fight for justice and equality is not confined to one nation but is a universal struggle.

Baldwin’s legacy extends beyond his literary and social contributions. As a thought leader, he inspired countless individuals to engage in critical thinking and self-reflection. His incisive commentary on race, identity, and power structures remains relevant today, offering valuable insights for contemporary discussions on social justice. Baldwin’s ability to articulate the pain and hope of marginalized communities continues to resonate, encouraging new generations to challenge injustice and strive for a more equitable world.

In honoring Baldwin’s life, we also acknowledge his role as a mentor and guide.

His influence on other writers, artists, and activists is immeasurable. Baldwin’s willingness to share his wisdom and experiences fostered a sense of community and solidarity among those who sought to create change. His legacy is a testament to the power of mentorship and the importance of nurturing future leaders.

As we celebrate Baldwin’s enduring impact, we are reminded of the importance of empathy, courage, and intellectual rigor in the pursuit of justice. Baldwin’s life and work serve as a powerful example of how one individual can inspire change and foster understanding across cultural and societal divides. His unwavering commitment to truth and justice continues to light the way for those who seek to build a more inclusive and compassionate world.

In the streets of New York, the echoes of Baldwin’s words remind us of the city’s rich tapestry of stories and the enduring power of the written word. His legacy lives on in the hearts and minds of those who continue to be inspired by his vision and his voice. Baldwin’s life is a testament to the transformative power of literature and the enduring impact of a fearless advocate for justice.


The Enduring Legacy of James Baldwin: Voice of a Generation (July 20, 2014)

#JamesBaldwin #ThoughtLeader #GlobalCitizen #CivilRights #LiteraryGiant

TAGS: James Baldwin, civil rights, LGBTQ+ equality, literature, social justice, Harlem, New York, mentorship, cultural understanding

Minangkabau Bride and Groom and Groom

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By Mamasamala – Own work, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=16023157

A Focus on A Focus on Ethnoreligious Groups from Around the World:

Amish (0.5m), Armenians (15m), Assyrians (4m), Balinese Hindus (4m), Copts (10m), Deccan (12m), Druze (1m), Greeks (15m), Jews (15m), Mahar (10m), Maronites (10m), Minangkabau (8m), Sikhs (30m), Tibetans (8m), WASP (2m), Yazidis (1m)

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Remembering Arthur Fiedler, Boston Pops Every July 4 in Boston

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New York, N.Y. In my youth and young adulthood I spent many July fourths on the bank of the Charles listening to Arthur Fiedler conduct the Boston Pops in the Overture… as the fireworks exploded brilliantly overhead.

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From Hidden Shame to Proud Advocacy: Our Journey as LGBTQ+ Pioneers


New York, N.Y. When I was growing up in the 1960s in the American Midwest, I did not know that same-sex relationships existed. I felt terribly “different” and struggled to accept myself and my feelings. As I developed crushes on my best male friends in junior high school, I felt ashamed, frustrated, and even contemplated suicide as an escape.

I often had a recurring nightmare of being tied up in a freshly dug grave, with my best friends standing around the edges, mocking me as a “faggot,” and urinating on me. Instinctively, I knew I had to escape the rural ignorance of my hometown, and I moved to New York City the moment I graduated from college.

If we had known in the 1960s and 1970s that many men (and women) loved those of the same sex—and that it was not only “normal” but okay—we would have internalized less self-hatred and probably avoided suicidal ideation. Today, the need to emphasize this seems less pressing, given the prominence of Pride Parades and gay heroes on television.

I remember telling our nieces and nephews that I had helped found the LGBTQ+ group on campus in college, and they were incredulous. “Uncle Jim, those groups have always existed!” they said. Back then, we didn’t even say “LGBTQ+“; we had just moved past “homosexual” to using “gay and lesbian.” The term “queer” was particularly painful, akin to “faggot,” and it still feels uncomfortable to me.

This is why we identify LGBTQ+ individuals of note in The Stewardship Report. It’s not about “labeling” but providing information to our readers that being gay is much more common than many of us we thought growing up, and that no one should feel alone if they are struggling, especially outside America’s urban centers.

In an era before gay marriage or open pride, men and women fell in love, formed passionate friendships and had same-sex encounters. Due to social and official discrimination, though, most of their stories have gone untold. The Stewardship Report hopes to capture as many of these important biographies as we can.

#LGBTQ+Advocacy, #PrideJourney, #FromShameToPride, #LGBTQ+History, #StewardshipReport

TAGS: LGBTQ+, Advocacy, Gay Rights, Pride, Mental Health, Rural America, Urban Life, Identity, History

Jim Luce Writes on Russia

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In college, I was able to study about Russia and the Baltic Republics, and had the opportunity to travel to Moscow. My father not only taught French at the university, he also taught Russian. He loved Leningrad (Saint Petersburg). Russian culture holds significant importance to global civilization. The Red Army’s heroic defiance of Nazi Germany played a crucial role in saving humanity. Despite the tragic sabotage of socialism by Josef Stalin, the ideals remains a notable contribution to the world. Mikhail Gorbachev (Luce Index™ rank 94) played an essential role in opening the Soviet empire to the world. Vladimir Putin’s authoritarian regime does not represent all Russians, and his influence will not last forever.

  1. Exploring Art, Tradition, and Ethical Dilemmas of Moscow Circus (July 18, 2016)
  2. Mikhail Gorbachev Legacy: Reformer and Advocate for Peace (Aug. 1, 2024)

Follow Jim Luce on Facebook, Instagram, LinkedIn, TikTok, and X (Twitter).


© 2024 The Stewardship Report on Connecting Goodness – Towards Global Citizenship is published by The James Jay Dudley Luce Foundation Supporting & Educating Young Global Leaders is affiliated with Orphans International Worldwide, Raising Global Citizens. If supporting youth is important to you, subscribe to J. Luce Foundation updates here.

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Royal Diplomat: King Edward VII and Art of International Relations


We see him as a man who embraced the spirit of his time, a time of change and progress. He understood the world was becoming increasingly interconnected, and he sought to build bridges between nations. He was a champion of internationalism, a man who believed in the power of cooperation to solve our challenges.


New York, N.Y. We are drawn to the life of King Edward VII of England, a figure who, while not born to rule, embraced his destiny with both grace and a dash of rebellious spirit. From the moment he ascended the throne, Edward VII became a symbol of a changing world, ushering in a new era of modernity and international diplomacy.

We see Edward’s life as a tapestry woven from the threads of tradition and innovation. He was, after all, a man of his time, born into the rigid world of Victorian England. His upbringing was steeped in protocol and duty, but beneath the surface, he harbored a thirst for adventure and a keen understanding of the shifting currents of global power.

His early years were marked by a sense of duty, albeit tempered with a rebellious streak.

We imagine him chafing under the constraints of his upbringing, yearning for a life beyond the confines of royal protocol. Yet, he never shirked his responsibility, even as he embraced his own passions. He was a devoted son, a loving husband, and a loyal friend.

But it was his reign that truly cemented his legacy. Edward VII ascended the throne at a time of immense change, following the long reign of his mother, Queen Victoria. He inherited a world on the cusp of transformation, one characterized by technological advancements, burgeoning industrialization, and the rise of new empires.

We envision Edward VII as a leader who understood the need for modernization. He embraced new technologies, encouraged innovation, and championed international cooperation. His reign saw the establishment of the Entente Cordiale, a diplomatic agreement between France and Britain that paved the way for future alliances.

He also embraced the social and cultural changes of the time.

Edward VII was a man of style and sophistication. He transformed the court into a center of artistic and cultural expression, fostering a vibrant atmosphere of creative exchange. His influence extended beyond the realm of fashion and into the hearts and minds of his subjects. He understood the power of public image and the importance of connecting with his people on a personal level.

We recognize Edward VII as a figure who understood the importance of diplomacy and international relations. His travels across Europe and beyond forged bonds with other world leaders, laying the groundwork for a more interconnected world. He was a master of navigating the complexities of international politics, using his charisma and understanding of power to foster stability and cooperation.

Edward VII’s legacy is one of modernity, diplomacy, and a profound understanding of the world’s changing landscape. He was a man who navigated the complexities of his time with grace, intelligence, and a deep sense of duty. We find him an inspiring figure, a leader who embraced the challenges of his era and left an enduring mark on history.

#KingEdwardVII #BritishMonarchy #GlobalCitizens #History #Diplomacy #Modernity #InternationalRelations #EntenteCordiale

TAGS: British Monarchy, Global Citizens, History, Diplomacy, Modernity, International Relations, Entente Cordiale

King Edward the VII of England, Son of Victoria (July 17, 2014)

Henry James: Deeply Gifted and Closeted in Victorian London

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New York, N.Y. xxx

The author Henry James as painted by John Singer Sargent in 1913. Credit: John Singer Sargent, National Portrait Gallery, London.

His dates are 1843-1916, which puts his productive life mainly in the Victorian Era, though his Late Period was more properly Edwardian. Second, he lived much of his adult life in England, and became a British citizen shortly before he died

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Henry James: Deeply Gifted and Closeted in Victorian London (July 17, 2014)

Dumas and His ‘Three Musketeers:’ Legacy of Courage and Adventure

Portrait of Alexandre Dumas, 1855. The Manfred Heiting Collection, The Museum of Fine Arts, Houston. https://www.mfah.org/art/detail/57974.


Born in France on July 24, 1802, Alexandre Dumas overcame significant personal and societal challenges to become one of the most celebrated authors in history. His mixed-race heritage and the discrimination he faced did not deter him but rather fueled his determination to succeed.


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New York, N.Y. As we reflect on the literary giants who have shaped our understanding of courage, friendship, and adventure, Alexandre Dumas stands out as a towering figure. His timeless work, The Three Musketeers, continues to captivate readers with its thrilling narrative and profound themes. Hearing his story and experiencing his masterpiece have been incredible experiences that resonate deeply with us, underscoring his importance as a thought leader and global citizen.

Dumas’s life and works are a testament to the power of storytelling to transcend time and space. Born on July 24, 1802, in France, Alexandre Dumas overcame significant personal and societal challenges to become one of the most celebrated authors in history. His mixed-race heritage and the discrimination he faced did not deter him but rather fueled his determination to succeed. His resilience and talent allowed him to rise above adversity, setting an inspiring example for us all.

The Three Musketeers, published in 1844, remains one of Dumas’s most beloved works. The novel’s themes of bravery, loyalty, and camaraderie resonate as strongly today as they did over a century ago.

Through the adventures of Athos, Porthos, Aramis, and the young D’Artagnan, Dumas explores the complexities of human nature and the enduring power of friendship. These characters, with their distinct personalities and unwavering dedication to one another, remind us of the strength found in unity and the importance of standing together in the face of adversity.

One of the most remarkable aspects of The Three Musketeers is its ability to transport readers into a world of historical intrigue and swashbuckling adventure. Dumas’s meticulous attention to detail and his vivid descriptions bring 17th-century France to life, immersing us in the political and social dynamics of the time. His skillful blend of historical fact and fiction not only entertains but also educates, providing us with a richer understanding of history and the human condition.

Dumas’s influence extends far beyond the pages of his books.

As a thought leader, he championed the values of equality, justice, and human dignity. His work reflects a deep commitment to social progress and the belief that literature can be a powerful tool for change. By creating characters who embody these ideals, Dumas inspires us to strive for a better world, one where courage and integrity prevail.

We are particularly moved by Dumas’s dedication to highlighting the strength and agency of his characters, especially in a time when societal norms often limited such portrayals. His female characters, like Milady de Winter and Constance Bonacieux, are complex and multifaceted, challenging the stereotypes of their time. Through their stories, Dumas underscores the importance of recognizing and valuing the contributions of all individuals, regardless of gender.

Dumas’s legacy as a global citizen is further cemented by the enduring popularity of his works around the world. Translated into countless languages and adapted into numerous films, television series, and stage productions, The Three Musketeers continues to inspire new generations. This global reach speaks to the universal appeal of Dumas’s themes and his ability to connect with readers across cultures and time periods.

As we celebrate the life and contributions of Alexandre Dumas, we are reminded of the transformative power of literature. His stories challenge us to think critically, to empathize with others, and to act with courage and integrity. Dumas’s works are a call to action, urging us to uphold the values of friendship, loyalty, and justice in our own lives.

The influence of Alexandre Dumas and his Three Musketeers is a testament to the enduring power of storytelling. His ability to craft compelling narratives that resonate across generations is a gift to us all. As we strive to be thought leaders and global citizens, we draw inspiration from Dumas’s unwavering commitment to excellence, his resilience in the face of adversity, and his belief in the power of unity and courage.

Dumas and His ‘Three Musketeers:’ Legacy of Courage and Adventure (July 17, 2014)

#AlexandreDumas #TheThreeMusketeers #LiteraryGiant #ThoughtLeader #GlobalCitizen #Courage #Unity #Friendship #HistoricalFiction #ClassicLiterature

TAGS: Alexandre Dumas, The Three Musketeers, literary giant, thought leader, global citizen, historical fiction, courage, unity, friendship, classic literature, timeless adventure, resilience

Kissinger & Trump

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President Donald Trump meets with former National Security Advisor and Secretary of State Henry Kissinger, Wednesday, May 10, 2017, in the Oval Office of the White House in Washington, D.C. (Official White House Photo by Shealah Craighead)

The White House from Washington, DC

Morrison’s Essay: When the CIA Conspired to Crush Liberation Theology

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By Stephen D. Morrison, author and theologian in Columbus, Ohio

When the CIA Conspired to Crush Liberation Theology

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When Latin American liberation theology was developing, the United States took part in the so-called Cold War. One of the common misconceptions about the Cold War is that it was bloodless. The reality is, it was a brutal struggle, especially for Latin America. For example, the CIA actively supported anti-communist death squads in the region through the now declassified Operation Condor, killing an estimated 60,000 civilians simply because of their left-leaning politics. And that is just one such operation by the CIA among several dozen.

The sad reality is that most Americans are entirely unaware of the violent, repressive terrorist activities of the United States in Latin America during the Cold War. The war was in no way “cold” for the poor and underdeveloped Global South. The brutality was immense, with the United States as the primary instigator of terror.

I have been reading about the history of the Cold War, which in and of itself is not the subject of this post. Instead, I wanted to bring before you a forgotten piece of history regarding the CIA’s conspiracy to “crush” liberation theology. I learned of this story (in a passage quoted below) from Vijay Prashad’s excellent book, Washington BulletsAs a primer in US foreign affairs post-WWII, it is a book I highly recommend every American read. We are often too ignorant of our country’s history.

Liberation theology was perceived as a threat to US dominance in the region by leaders in the CIA and even the White House. This was because the core tenant of liberation theology is God’s preferential option for the poor. Thus, the Gospel is not neutral in the struggle for economic justice. God is on the side of the poor and oppressed. For the US government, by siding with the interests of the poor and oppressed, the proponents of liberation theology stood against the interests of the empire. And that was deemed unacceptable. Thus, the conspiracy to crush liberation theology began.

I will quote for you the whole passage of this forgotten history. My interest in liberation theology has been well-documented both on this website and in my books (especially James Cone in Plain English). But in all my studies of liberation theology, I had no idea that the United States government was actively plotting against its proponents. But it is an important revelation to discover that this so-called Christian nation repressively acted directly against one of the most important theological developments of the twentieth and twenty-first centuries.

Prashad tells the full story:

On 5 March 1971, Nixon assembled his closest advisors to the Oval Office. They were talking about Latin America. Nixon pointed out that the single most important event in the past ten years was the ‘deterioration of the attitude of the Catholic Church.’ ‘[T]hey’re about one-third Marxist, and the other third are in the center, and the other third are Catholics… in the old days,’ he said, ‘you could count on the Catholic Church for many things to play an effective role.’ Not anymore, not after the Second Vatican Council of 1962 and the emergence of liberation theology. Several key Catholic priests had come to the understanding that Jesus was a revolutionary, and so they should stand with the peasants and workers against the oligarchs and the armies. Since the Church had provided the ideological and cultural scaffolding to prevent the growth of radical ideas, the drift of some priests towards the left raised serious concerns not only amongst the oligarchies and the militaries, but also in the Vatican’s upper echelon and in the United States government. 

In 1975, not long after Nixon’s ruminations about Catholicism, Bolivia’s Hugo Banzer, with advice from his Nazi security chief Klaus Barbie, urged his Interior Ministry to draw up a plan against liberation theology. […] In 1975, the Ministry was run by Juan Pereda Asbún, who would follow Banzer onto the dictator’s chair. Pereda worked closely with the CIA to draw up what would be known as the ‘Banzer Plan,’ which was a direct attack on liberation theologyBolivian intelligence, joined by the CIA and by the intelligence services of ten other Latin American countries, began to compile dossiers on liberation theologists, to plant Communist literature in the churches to shut down any progressive Church publication, and to arrest and expel foreign priests and nuns who believed in liberation theology. On 16 July 1975, the Bolivian intelligence services arrested three Spanish nuns in the town of Oruro, accused them of conspiring with labour unions to hold a strike, and then deported them. Such arrests in deportations became commonplace; the Vatican did nothing to defend its priests and nuns. The CIA financed fascistic religious groups that would then bomb churches and assault priests and nuns affiliated with liberation theology. 

The violence would escalate to murder. In El Salvador, where priests and nuns took up residence in the slums, the fascistic religious paramilitaries circulated a simple call—haz patria, mata un cura (‘be a patriot, kill a priest’). Rutilio Grande, a Jesuit priest, was murdered by the Salvadoran security forces in 1977 in a spate of murders which would culminate in the killing by a far-right death quad of the Archbishop of San Salvador Oscar Romero in March 1980. In December of 1980, four nuns from the United States were abducted, raped, and murdered by members of El Salvador’s National Guard. It would not end there. In 1989, six Jesuit priests, their housekeeper, and her daughter were brutally killed by a Salvadoran army battalion that had been trained by the United States. Cardinal Alfonso López Trujillo, as general secretary of the Latin American Episcopal Conference, would leave his church and go into the forests of Colombia with the paramilitaries; he was known to point out radical priests and nuns, who would be executed. López Trujillo would later head the Vatican’s campaign against homosexuality. In 1979, he organized a conference of Latin American Bishops, where Pope John Paul II said that the ‘idea of Christ as a political figure, a revolutionary, as the subversive of Nazareth, does not tally with the Church’s catechesis.’

Within a decade, Nixon’s worries about liberation theology morphed into two documents prepared for Ronald Reagan’s administration […] The main point was that the United States must protect ‘the independent nations of Latin America from communist conquest’ and ‘preserve the Hispanic American culture from sterilized communist conquest.’ The first document said that priests affiliated with liberation theology ‘use the church as a political arm against private property and productive capitalism.’ The next document noted that the US government must make closer ties with the Catholic hierarchy to crush liberation theology. In 1983, Pope John Paul II went to Nicaragua, in the throes of its revolution, to attach priests and the flock for their attraction to liberation theology.

Not only had the Vatican been seized by the threat from liberation theology, but Catholics seemed to drift off towards evangelical churches—many of them financed by US evangelical projects, such as Pat Robertson’s Christian Broadcasting Network. […] Protestant sects, particularly those with US roots, preached the Gospel of individual enterprise not social justice. That is why Ríos Montt left the Catholics and joined the Gospel Outreach Church of Eureka (California). When Ríos Montt came to power in a military coup in 1982, Pat Robertson dashed down to Guatemala City to interview him for The 700 Club; Robertson portrayed Ríos Montt to his more than three million viewers as having ‘a deep faith in Jesus Christ.’ This is Ríos Montt, who not only let loose his army to conduct a genocide of his own people, but who said, ‘[I]f you are with us, we’ll feed you; if not, we’ll kill you.’ A decade before, the leaders of 32 Pentecostal churches in Chile welcomed Pinochet’s coup. They said that the overthrow of Allende ‘was God’s answer to the prayers of all the believers who recognized that Marxism was the expression of a satanic power of darkness. We, the evangelicals, recognize as the higher authority of our country the military junta who in answer to our prayers freed us from Marxism.’ 1

The evangelical alliance with fascism in Latin America, as told in the last paragraph, continues today with the rise of far-right evangelicalism in America. Those surprised by Trump and his unwavering support by evangelicals should consider how this phenomenon is more deeply rooted in evangelicalism itself. In other words, it is not a flaw that fascistic tendencies have arisen but because of something inherent to evangelicalism itself. American Evangelicalism has flirted with fascism from the beginning. As James Cone has shown in his powerful body of work, the complicity of the white church in racism in America is deeply rooted in our theology. Racism is a theological problem that must bear fruit in social justice and political change. Theology without praxis is an empty language game. The theology of evangelicalism has been proven bankrupt by its political praxis, not only in its recent alliance with Trumpism but with the above example in Latin America.

That is why I think liberation theology is one of the most important theological developments of recent memory. It rejects the fundamentally gnostic tendencies of evangelicalism—its apoliticism and escapism—and recaptures the Gospel as the message of liberation, good news to the poor, ie, as the message Christ proclaimed (Luke 4). What good is our Gospel if it is concerned only with the ethereal soul without caring for the material and bodily needs of actual human beings? It is opium and a delusion. Thy Kingdom come, thy will be done, on earth as it is in heaven. That is our prayer. Not that we might escape the earth one day in an escapist flight to heaven, but that we might change the earth to look like heaven. Thus, a Gospel that does not make its way to earth, with all its material and human concerns, is not the Gospel Christ proclaimed.

The story recounted here offers a helpful contextualization of liberation theology and its importance. It gives me a new perspective as I read liberation theology. I hope it does the same for you.

Full Story of Salvador Allende – expand

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Salvador Guillermo Allende Gossens (1908-73, age 65). A Chilean socialist politician who began his career as a was a physician and then moved into politics. He served as the 28th president of Chile from 1970 until his death in 1973. As a democratic socialist committed to democracy, he was the first Marxist to be elected president in a liberal democracy in Latin America.

Allende’s involvement in Chilean politics spanned a period of nearly forty years, during which he held various positions including senator, deputy, and cabinet minister. As a life-long committed member of the Socialist Party of Chile, he unsuccessfully ran for the national presidency three times before winning in a close three-way race.

In office, Allende pursued a policy he called the “Chilean Way to Socialism.” Allende said that he was committed to democracy and represented the more moderate faction of the Socialist Party, while the radical wing sought a more aggressive course.

As president, Allende sought to nationalize major industries, expand education, and improve the living standards of the working class. He clashed with the right-wing parties that controlled Congress and with the judiciary.

On 11 September 1973, the military moved to oust Allende in a coup d’état supported by the CIA, which initially denied the allegations. In 2000, the CIA admitted its role in the 1970 kidnapping of General René Schneider who had refused to use the army to stop Allende’s inauguration.

Declassified documents released in 2023 showed that U.S. president Richard Nixon, his national security advisor Henry Kissinger, and the U.S. government, which had branded Allende as a ‘dangerous Communist,’ were aware of the military’s plans to overthrow Allende’s democratically elected government in the days before the coup.

As troops surrounded La Moneda Palace, Allende gave his last speech vowing not to resign. Later that day, Allende died by suicide in his office; the exact circumstances of his death are still disputed although he probably shot himself with a gun gifted by Fidel Castro.

Allende had said he wouldn’t be taken alive even as Pinochet ordered an all-out attack on La Moneda. The palace was bombed by fighter jets and the air thick with tear gas and smoke as the building went up in flames. Allende had ordered his allies to surrender, but he stayed behind at the last minute.

Chilean director Patricio Guzmá’s film, his magnum opus, the 270-minute “Battle of Chile,” documenting the collapse of democracy and death of Allende at the hands of Pinochet was produced in 1973-1979, and released to wide critical acclaim.

Following Allende’s death, General Augusto Pinochet refused to return authority to a civilian government, and Chile was later ruled by the Government Junta, ending more than four decades of uninterrupted democratic governance, a period known as the Presidential Republic.

The military junta that took over dissolved Congress, suspended the Constitution of 1925, and initiated a program of persecuting alleged dissidents, in which over 3,000 civilians disappeared or were killed. Pinochet’s military dictatorship only ended after the successful internationally backed 1989 Constitutional Referendum led to the peaceful Chilean transition to democracy.

Combating Religious Intolerance: Education, Dialogue, and Action

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As thought leaders, we recognize the importance of fostering environments where people can learn about and appreciate the rich tapestry of global religious traditions. Education systems must prioritize religious literacy, teaching young people about the diversity of beliefs and the common values that bind us together


New York, N.Y. As we navigate the complexities of our modern world, one of the most pressing issues we face is religious intolerance. This persistent challenge undermines our collective efforts to build inclusive and harmonious societies. From our perspective as thought leaders and global citizens, addressing religious intolerance is not just a moral imperative but a critical step toward ensuring peace and mutual respect among diverse communities.

Religious intolerance manifests in various forms, ranging from subtle discrimination and social exclusion to violent extremism and persecution. It is fueled by ignorance, fear, and misinformation, which can easily spread and take root in societies lacking strong educational and cultural frameworks that promote understanding and respect. We have witnessed the devastating impacts of religious intolerance firsthand, observing how it tears apart communities, disrupts lives, and hinders progress.

One of the fundamental issues driving religious intolerance is the lack of awareness and understanding about different faiths.

In many parts of the world, people grow up with limited exposure to beliefs and practices different from their own. This isolation breeds suspicion and hostility, making it easier for prejudices to flourish.

Moreover, the media plays a crucial role in shaping public perceptions of religion.

Sensationalist reporting and negative stereotypes can reinforce biases and deepen divisions. Responsible journalism should strive to provide balanced and accurate portrayals of religious communities, highlighting their contributions to society and their struggles against discrimination. By amplifying positive stories and promoting interfaith dialogue, the media can help bridge gaps and foster a more inclusive worldview.

Our personal experiences have shown us the power of dialogue and mutual understanding in combating religious intolerance.

We have participated in numerous interfaith initiatives that bring together individuals from different religious backgrounds to share their stories and perspectives. These encounters are profoundly transformative, breaking down barriers and building lasting relationships based on respect and empathy. Such initiatives should be supported and expanded, creating more opportunities for people to connect on a human level and recognize their shared humanity.

Policy makers and leaders also have a vital role in addressing religious intolerance.

Governments must ensure that laws and policies protect the rights of all religious groups and promote equality. This includes combating hate speech, ensuring freedom of worship, and providing platforms for minority voices to be heard. At the same time, religious leaders must take responsibility for promoting peace and tolerance within their communities. They have a unique influence that can be harnessed to challenge extremist narratives and advocate for inclusive values.

Voltaire argued that religious intolerance was against the law of nature and was worse than the “right of the tiger” (1763)

In our globalized world, where the movements of people and ideas are more fluid than ever, religious intolerance is not confined to any single region or culture. It is a global challenge that requires a coordinated and sustained effort from all sectors of society. International organizations and coalitions must work together to address the root causes of intolerance and support initiatives that foster interfaith understanding and cooperation.

Social media platforms also play a significant role in this fight.

While they can be used to spread hate and division, social media platforms also offer powerful tools for promoting tolerance and unity. We have seen inspiring examples of online campaigns that celebrate religious diversity and challenge discriminatory narratives. By harnessing the positive potential of these platforms, we can reach a wider audience and create a global movement against religious intolerance.

As we reflect on the importance of combating religious intolerance, we are reminded of the profound impact it has on individuals and communities worldwide. It is our collective responsibility to stand against prejudice and discrimination, to educate ourselves and others, and to promote a culture of respect and understanding. By doing so, we honor the values of compassion, justice, and equality that are at the heart of all major religious traditions.

The fight against religious intolerance is far from over, but it is a battle worth waging. Through education, dialogue, and collective action, we can create a world where all individuals are free to practice their faith without fear of persecution. Let us commit to this vision and work tirelessly to make it a reality for future generations.

Combating Religious Intolerance: Education, Dialogue, and Action (July 16, 2014)

#ReligiousIntolerance #InterfaithDialogue #GlobalCitizenship #PeaceAndJustice #ReligiousFreedom #Tolerance #EducationForAll #CulturalDiversity #MutualRespect

TAGS: Religious intolerance, interfaith dialogue, global citizenship, peace and justice, religious freedom, tolerance, education, cultural diversity, mutual respect, combating prejudice