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Image: Map of the Chinese Diaspora. Wikipedia.
Jim Luce grew up hearing about China. His family had been a part of both Missionary and Naval expeditions to the Middle Kingdom.

Jim Luce Writes in Chinese Translation | 吉姆·卢斯用中文翻译写作
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写真: ジム・ルースと 2004 年の津波孤児たち。クレジット: Orphans International。
ジム・ルース著
2007年11月12日
アメリカには、経験と創造力を活かして発展途上国の人々の生活を改善しようとする裕福な善意の人々がたくさんいます。自分自身の国際的な慈善団体を設立してから7年経った今、それが可能であることはわかっていますが、しばしば問題が生じます。情熱、エネルギー、知恵が必要ですが、同じように海外で支援してくれる人々にもそれが必要です。
数年前、ウォール街で働いていた頃、さまざまな民族や個性の人々が集まり、皆が幸せそうにドルを追い求めているのを目にしました。共通の目的があれば、すべての違いは克服可能だと悟りました。
その頃、週末にはニューヨークの路上から犬や猫を救うことに満足していました。しかし、世界を助けるために何かをしたいと思っていました。インドネシアの友人に誘われ、彼の故郷であるセレベス諸島へ旅行することになり、私はそのチャンスを逃さず、出発しました。私の人生は劇的に変わろうとしていました。
偶然にも、私たちは孤児院の前を通りかかり、訪れることに引かれました。私は興味を持ちました。アメリカでは孤児院は廃止され、里親制度に取って代わられています。薄暗い施設の中に足を踏み入れると、非常に貧しい状況に圧倒されました。愛情は十分にありましたが、施設自体は老朽化していました。この子供たちが食べ物や住居のためにもっとお金があれば、1年あたり約600ドルで済むと計算し、彼らは繁栄できるだろうと思いました。個人的にこれを実現するために何ができるでしょうか?
一人の乳児が他の子供たちと明らかに違っており、その哀れな目と決意の表情が、私を家に連れて帰ってほしいと訴えているようでした。彼の名前はマシューで、10ヶ月でした。
私たちの間にすぐに強い絆が生まれ、婚約者と話し合った後、彼を養子にすることに同意しました。スタッフは、彼の穴だらけのシャツを次の子供のために残しておくように頼みました。
1年以内にマシューはインドネシアとアメリカの官僚手続きをクリアし、ケネディ空港で私の腕の中にいました。
マットが来る前に、私はボストンの鋭い頭脳を持つ児童心理学者であるフランセス・ダッドリー・アレマン・ルース(私の母であり友人)に目撃したことを話しました。孤児院の他の乳児たちのことが頭から離れず、ニューヨークの動物シェルターよりも悪いディケンズのような条件で生きているのです。すべての子供たちを養子にすることはできませんが、彼らを助けることはできます。母と私はその方法について話し合いました。
そして転機が訪れました。「お母さん、聞いて!」と私は言いました。「あの小さな男の子を養子にしました—あなたは今、彼の祖母です!」彼女はそれが理論的なものではなく、深く個人的なものとなったことをすぐに理解しました。ピューリタンとアングリカンのニューイングランドに深いルーツを持つ私たちの家族の中に、中国系インドネシア人の孫が誕生したのです。
マットが来たとき、彼女はすぐに彼を自分の子供のように受け入れ、私が子供の頃に連れて行ってくれたハーバードヤードのツアーを彼にも見せ、私たちの家族のルーツを教えてくれました。今日、彼はニューヨーク市の普通のティーンエイジャーです。
セレベス諸島で直面した全体的な問題の解決策が存在するはずです。母は私の愛と支援を必要としている人々に対する傾向を研究し、孤児の生活を改善するという目標を具体化するように挑戦しました。
こうして発展途上国における代理里親制度のアイデアが生まれました。私の概念は、各住居に4人の子供とハウス・ペアレントがいる小さな家に基づいています。私のビジョンは、孤児を幼児から成人まで、自分の息子を育てるように育てることでした。この単純な概念は「マシューの規則」として定められました。ここでマシューは繁栄できるのか?これが私たちの厳格で主要な基準です。
母は2001年に亡くなり、遺言でオーファンズ・インターナショナルを始めることを希望してお金を指定しました。私の家系—ハーバードの共同設立者(トーマス・ダッドリー)から海軍大学校の設立者(スティーブン・ブリーカー・ルース)に至るまで—おそらく彼女は機関構築が私の遺伝子にあると信じていました。

私たちは同年インドネシアでオーファンズ・インターナショナルを法人化し、スラウェシに最初の家を開設しました。2002年にはニューヨークで法人化し、ここで資金を集め始めました。2003年にはハイチでの活動を開始し、最終的にゴナイヴに家を開設しました。
その後、津波がインドネシアからスリランカにかけてインド洋を襲いました。私たちのコミュニティであるルーズベルト島から、そして口コミで私たちのことを聞いた世界中の著名な家族から、寄付が殺到しました。私たちはアチェ、インドネシアに数日以内にスタッフを派遣し、すぐに家を設置し、最初の津波孤児たちを愛と共感で迎えました。私は母を思い出しました。
津波がスリランカを襲ったとき、スリランカ系アメリカ人の若いカップルがガレ近くのビーチでその致命的な波に飲み込まれました。夫は流され、アメリカ人の妻は生き残りました。彼の記念として、彼女の父親はスリランカに孤児の村を建てることを誓いました。
私たちの理事会の支援を受けて、国連関連の非政府組織を設立しました。私たちの傘組織はオーファンズ・インターナショナル・ワールドワイドで、管理事務所はペルーのリマにボランティアスタッフが配置され、ボランティアインターンシッププログラムはニューヨークにあります。この構造により、低い管理費を維持できます。最新の監査では、管理費は8%未満であることが示されています。
これらの努力を支えるために、創設者のサークル、会長のサークル、諮問委員会といった通常のグループを設立しました—それぞれが特定の財政的なコミットメントを持っています。私たちが国連広報部と提携して以来、マシューの規則は具体化され、発展途上国の孤児院の基準となりました。
津波の後、私はウォール街の仕事を辞め、資金調達を増やし、プログラムを構築し、私たちのグローバルスタンダードに準拠することを確実にすることに専念
エッセイ | まずは一人の孤児、その後は多くの孤児たち : Orphans International
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Opening Our First Orphanage in Indonesia, 2001






















Marietta, Ohio. In my speech at Marietta College I discussed the importance of expanding your horizons and building a strong network. In this talk, titled “Go Broad, Network,” I share valuable insights and practical advice on how to leverage diverse experiences and connections to achieve success in your academic and professional careers. Join me as we explore strategies for effective networking and the benefits of a broad-based approach to learning and growth.
Video: Speaking Advice at Marietta College, “Go Broad, Network” (May 29, 2015)
Video: Speaking Advice at Marietta College, “Go Broad, Network” (May 29, 2015)
Naomi Klein, a resident of Highland Park, Illinois, became the landmark subscriber, representing a major achievement for the platform that has been delivering global news and thoughtful commentary since 2010.

“I’m honestly surprised to learn I’m the 100,000th subscriber,” said Klein during a recent interview. “I’ve been searching for news sources that offer more than the standard perspectives, and colleagues kept mentioning The Stewardship Report. After browsing through several articles, I was impressed by the global scope and the focus on positive change.
Following the pandemic, the organization transitioned to a subscription-based model that has proven successful in sustaining its mission while remaining an affordable alternative to mainstream publications like The Washington Post and The New York Times.
“What drew me in was the international perspective,” Klein explained. “Most American news sources claim to offer global coverage, but they still view everything through an American lens. The Stewardship Report genuinely seems to value diverse global viewpoints, which is refreshing.”
The publication’s readership reflects this international focus, with subscribers distributed evenly across continents. Leadership reports comparable readership numbers in Germany, Japan, and Israel, though the publication’s organizational core remains centered on the U.S. East Coast.

Jim Luce, founder of the J. Luce Foundation, expressed pride in the publication’s growth. “When we launched The Stewardship Report, we envisioned a platform that would connect people committed to positive global change. Reaching 100,000 subscribers validates our approach and the hunger for news that uplifts rather than divides.”
The Stewardship Report’s mission centers on uplifting humanity and cultivating global leadership. The publication has maintained firm editorial principles, respecting all races, creeds, and genders while standing firmly against authoritarianism and oligarchy.
“That principled stance was another selling point for me,” Klein noted. “I appreciate news sources that are transparent about their values. The Stewardship Report doesn’t pretend to be value-neutral—they’re clear about standing for human dignity and against authoritarian systems.”
Klein, who works as an environmental consultant, represents the growing demographic of readers seeking alternatives to traditional news sources. “The subscription cost is nominal compared to what I get in return—thoughtful analysis delivered around the clock that helps me stay informed about global developments relevant to my work and personal interests.”
The publication operates on a 24/7 basis, publishing content continuously to serve its international audience across different time zones. This approach has helped it build loyal readership communities across continents.
“I particularly value the coverage of environmental initiatives and social entrepreneurship across different countries. These stories rarely make it to the front pages of major papers but are crucial for understanding how change happens globally.”
Media analysts note that The Stewardship Report’s growth reflects broader trends in digital publishing, with readers increasingly willing to pay for specialized content that aligns with their values and interests.
“Reaching 100,000 subscribers is just the beginning,” said the publication’s editor-in-chief. “We’re investing in expanded coverage of global humanitarian efforts and developing more in-depth features on leadership initiatives across different cultures.”
Klein offered some suggestions for the platform’s future development: “I’d love to see more community features that connect subscribers who share similar interests. The strength of this platform isn’t just its content but the community of globally-minded readers it’s building.”
As The Stewardship Report celebrates this milestone, it continues to focus on its founding mission—connecting goodness across borders and cultures while providing an accessible alternative in the global news landscape.
“In a media environment often focused on division and conflict,” Klein concluded, “finding a publication committed to highlighting humanity’s capacity for positive change is not just refreshing—it’s essential.”
Alternative News Site Reaches 100k Readers With Uplifting Approach (April 10, 2025)
Dr. Judy Kuriansky, a clinical psychologist affiliated with Columbia University, has collaborated with JIm Luce of Orphans International Worldwide (www.orphansinternational.org) and the J. Luce Foundation (www.lucefoundation.org) during natural disasters such as the earthquake in Haiti and the Tsunami in Japan.
See: https://www.facebook.com/share/v/GfTwYgTjnutZpDkU/ (Feb. 15, 2015)
Through our collective efforts, we have empowered youth and enriched communities globally, as well as here in New York, where we have raised over two million dollars and impacted the lives of over 1,000 young individuals,” said Jim Luce, the founder and CEO of The J. Luce Foundation and Orphans International. “We run a school and are opening an orphanage for “Untouchable” (dalit) children in Bihar, India.”
The charities have had projects in the United State as well as in Bangladesh, Canada, China, Colombia, Cuba, Ghana, Greece, Guyana, Haiti, India, Indonesia, Jamaica, Pakistan, Palestine, Peru, Sri Lanka, and Tanzania.
Thomas Dudley, Jim Luce’s direct descendant, was Gov. of Massachusetts Bay Colony and co-founder of Harvard.
Clare Boothe Luce was a Renaissance woman: U.S. House of Rep. (CT) & first female U.S. Ambassador, married to
Henry Luce, co-founder and editor of Time-Life.
Lt. Richard Warren, Jim Luce’s direct descendant, arrived on The Mayflower 404 years ago in 1620.
Rear Admiral Stephen Bleecker Luce founded U.S. Naval War College in addition to today’s SUNY Maritime.
New York, N.Y. —


Clare Boothe Luce Award Goes to Tri-State Public Officials (Oct. 19, 2024)
New York, N.Y. —
Dr. Robert Thurman. Wiki
Dr. Robert Thurman (Oct. 19, 2024)

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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.
New York, N.Y. —
[draft]
What Would Wizard of Oz be without the Wicked Witch of the West (Sept. 8, 2014)
New York, N.Y. —
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New York, N.Y. — “Guru” is 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.

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.
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:
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)
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.

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.

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.

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.
Painting: Final Assault Upon Fort Fisher, North Carolina, 1873. Credit: Xanthus Russell Smith (1838-1929).
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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.
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.
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.
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 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)
TAGS: Siege of Boston, American Revolution, George Washington, Henry Knox, Nathaniel Greene, Military Strategy, Leadership, Global Citizenship, Innovation, Tactical Mastery, Historical Events
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)