Liu Xiaobo - Wikipedia
Liu Xiaobo
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This article is about the human rights activist. For the taekwondo fighter, see Liu Xiaobo (taekwondo).
This is a Chinese name; the family name is Liu.
Liu Xiaobo
刘晓波
Liu Xiaobo
Native name 刘晓波
Born 28 December 1955
Changchun, Jilin, China
Died 13 July 2017 (aged 61)
Shenyang, Liaoning, China
Nationality Chinese
Education BA in Chinese
(Jilin University)
MA, PhD
(Beijing Normal University)
Occupation Writer, political commentator, human rights activist
Spouse(s) Tao Li (ex-wife)
Liu Xia[1] (m. 1996; his death 2017)
Awards 2010 Nobel Peace Prize
Liu Xiaobo
Simplified Chinese 刘晓波
Traditional Chinese 劉曉波
[show]Transcriptions
Liu Xiaobo (Chinese: 刘晓波; pinyin: Liú Xiǎobō; 28 December 1955 – 13 July 2017) was a Chinese literary critic, writer, poet, human rights activist and Nobel Peace Prize laureate who called for political reforms and was involved in campaigns to end Communist single-party rule.[2] He was incarcerated as a political prisoner in Jinzhou, Liaoning.[3][4][5] On 26 June 2017, he was granted medical parole after being diagnosed with terminal liver cancer and he died in hospital on 13 July 2017.[6]
Liu rose to fame in literary circles with his literary critiques and he eventually became a visiting scholar at several overseas universities. He returned to China to support the 1989 Tiananmen Square protests and was imprisoned for the first time from 1989 to 1991 and again from 1995 to 1996 and he was imprisoned for the third time from 1996 to 1999 for his involvement in the democracy and human rights movement. He served as the President of the Independent Chinese PEN Center, from 2003 to 2007. He was also the president of Minzhu Zhongguo (Democratic China) magazine since the mid-1990s. On 8 December 2008, Liu was detained due to his participation with the Charter 08 manifesto. He was formally arrested on 23 June 2009 on suspicion of "inciting subversion of state power".[7][8] He was tried on the same charges on 23 December 2009,[9] and sentenced to eleven years' imprisonment and two years' deprivation of political rights on 25 December 2009.[10]
During his fourth prison term, Liu was awarded the 2010 Nobel Peace Prize for "his long and non-violent struggle for fundamental human rights in China."[11][12][13][14] He was the first Chinese citizen to be awarded a Nobel Prize of any kind while residing in China.[15] Liu is the third person to have been awarded the Nobel Peace Prize while in prison or detention, after Germany's Carl von Ossietzky(1935) and Burma's Aung San Suu Kyi (1991).[16] Liu was also the second person to have been denied the right to have a representative collect the Nobel Prize for him and to die in custody, with the first being Ossietzky who died in Westend hospital in Berlin-Charlottenburg after being detained in a Nazi concentration camp. Berit Reiss-Andersen, chairman of the Norwegian Nobel Committee, blamed the Chinese communist regime for his death and said that "Liu Xiaobo had contributed to the fraternity of peoples through his non-violent resistance against the oppressive actions of the Communist regime in China."[17]
Contents [hide]
1Early life and work
2Thoughts and political views
3Human rights activities
4Charter 08
4.1Conception and diffusion of Charter 08
52008–2017 arrests, trials, and imprisonment
5.1Arrest
5.2Trial
6Nobel Peace Prize
7Medical parole and health
8Death and funeral
8.1Reactions and tributes
9Criticism
10Major publications
11Awards and honors
12See also
13References
14External links
Early life and work[edit]
Liu was born in Changchun, Jilin, on 28 December 1955[18] to an intellectual family. In 1969, during the Down to the Countryside Movement, Liu's father took him to Horqin Right Front Banner, Inner Mongolia. His father was a professor who remained loyal to the Communist Party.[19] After he finished middle school in 1974, he was sent to the countryside to work on a farm in Jilin.[20]
In 1977, Liu was admitted to the Department of Chinese Literature at Jilin University, where he created a poetry group known as "The Innocent Hearts" (Chi Zi Xin) with six schoolmates.[21][22]In 1982, he graduated with a BA in literature before being admitted to the Department of Chinese Literature at Beijing Normal University as a research student, where he received an MA in literature in 1984 and started teaching as a lecturer thereafter.[23][dead link] That year, he married Tao Li, with whom he had a son named Liu Tao in 1985.[20]
In 1986, Liu started his doctoral study program and published his literary critiques in various magazines. He became well known as a "dark horse" for his radical opinions and sharp comments on the official doctrines and establishments. This shocked both literary and ideological circles, and his influence on Chinese intellectuals was dubbed the "Liu Xiaobo Shock" or the "Liu Xiaobo Phenomenon".[24][25] In 1987, his first book, Criticism of the Choice: Dialogues with Li Zehou, was published and became a bestseller non-fiction.[24] It comprehensively criticized the Chinese tradition of Confucianism and posed a frank challenge to Li Zehou, a rising ideological star who had a strong influence on young intellectuals in China at the time.[24]
In June 1988, Liu received a PhD in literature. His doctoral thesis, Aesthetic and Human Freedom, passed the examination unanimously and was published as his second book.[26] That same year he became a lecturer at the same department. He soon became a visiting scholar at several universities, including Columbia University, the University of Oslo, and the University of Hawaii. During the 1989 Tiananmen Square protests, Liu was in the United States but he decided to return to China to join the movement.[27] He was later named one of the "four junzis of Tiananmen Square" for persuading students to leave the square and thus saving hundreds of lives.[28] That year also saw the publication of his third book, The Fog of Metaphysics, a comprehensive review of Western philosophies.[29] Soon, all of his works were banned.[30]
Thoughts and political views[edit]
Evolving from his aesthetic notion of "Individual Subjectivity" as opposed to Li Zehou's theory of aesthetic subjectivity which combined Marxist materialism and Kantian idealism, he upheld the notion of "aesthetic freedom" which was based on the individualistic conception of freedom and aesthetics. He also strongly criticized Chinese intellectuals' traditional attitude of searching for rationalism and harmony as a "slave mentality" just as it was criticized by radical left-wing literary critic Lu Xun during the New Cultural Movement. He also echoed the New Cultural Movement's call for wholesale westernization and the rejection of Chinese traditional culture. In an interview in 1988, he said "modernization means wholesale westernization, choosing a human life is choosing a Western way of life. The Difference between the Western and the Chinese governing system is humane vs in-humane, there's no middle ground... Westernization is not a choice of a nation, but a choice for the human race."[31] In 2002, he reflected on his Mao-style radical aesthetic and his political views at the time:[32]
"I realized that my entire youth and early writings had all been nurtured in hatred, violence and arrogance, or lies, cynicism and sarcasm. I knew at the time that Mao-style thinking and Cultural Revolution-style language had become ingrained in me, and I had become my own gaol [...]. It may take me a lifetime to get rid of the poison."[32]
In a 1988 interview with Hong Kong's Liberation Monthly (now known as Open Magazine), Liu was asked what it would take for China to realize a true historical transformation. He replied:
"[It would take] 300 years of colonialism. In 100 years of colonialism, Hong Kong has changed to what we see today. With China being so big, of course it would require 300 years as a colony for it to be able to transform into how Hong Kong is today. I have my doubts as to whether 300 years would be enough."[31][33]
Liu admitted in 2006 that the response was extemporaneous, although he did not intend to take it back, because it represented "an extreme expression of his longheld belief."[33] The quote was nonetheless used against him. He has commented, "Even today [in 2006], radical patriotic 'angry youth' still frequently use these words to paint me with 'treason'."[33]
He was also a strong critic of Chinese nationalism, believing that the "abnormal nationalism" which had existed in China over the last century had turned from a defensive style which contained "mixed feelings of inferiority, envy, complaint, and blame into an aggressive form of "patriotism" that was filled with "blind self-confidence, empty boasts, and pent-up hatred".[34]The "ultra-nationalism", being deployed by the Chinese Communist Party since the Tiananmen protests, has also become "a euphemism for worship of violence in service of autocratic goals."[35]
In his letter to his friend Liao Yiwu in 2000, he expressed his thoughts on the prospects of the democracy movement in China:
"Compared to others under the Communist black curtain, we cannot call ourselves real men. Through the great tragedies of all these years, we still don’t have a righteous giant like [Václav] Havel. In order for everyone to have the right to be selfish, there has to be a righteous giant who will sacrifice selflessly. In order to obtain "passive freedoms" (freedom from the arbitrary oppression by those in power), there has to be a will for active resistance. In history, nothing is fated. The appearance of a martyr will to completely change a nation’s soul and raise the spiritual quality of the people. But Gandhi was by chance, Havel was by chance; two thousand years ago, a peasant’s boy born in the manger was even more by chance. Human progress relies on the chance birth of these individuals. One cannot count on the collective conscience of the masses but only on the great individual conscience to consolidate the weak masses. In particular, our nation needs this righteous giant; the appeal of a role model is infinite; a symbol can rouse an abundance of moral resources. For example, Fang Lizhi’s ability to walk out of the U.S. Embassy, or Zhao Ziyang’s ability to actively resist after stepping down, or so-and-so refusing to go abroad. A very important reason for the silence and amnesia after June Fourth is that we did not have a righteous giant who stepped forward."[36]
In 2009 when he was trialled for "inciting subversion of state power" due to his participation in drafting the Charter 08 manifesto which demanded freedom of expression, human rights and democratic elections, he wrote an essay known as "I Have No Enemies", stating that "the mentality of enmity can poison a nation’s spirit, instigate brutal life and death struggles, destroy a society’s tolerance and humanity, and block a nation’s progress towards freedom and democracy", and he declared that he had no enemies, and no hatred.[37]
In an article in the New York Review of Books, Simon Leys wrote that Liu Xiaobo's perception of the West and its relationship to a modernizing China evolved during his travels in the United States and Europe in the 1980s.[38]
During a visit to the Metropolitan Museum in New York City, he experienced a sort of epiphany that crystallized the turmoil of his latest self-questioning: he realized the shallowness of his own learning in the light of the fabulous riches of the diverse civilizations of the past, and simultaneously perceived the inadequacy of contemporary Western answers to mankind’s modern predicament. His own dream that Westernization could be used to reform China suddenly appeared to him as pathetic as the attitude of 'a paraplegic laughing at a quadriplegic,' he confessed at the time:
My tendency to idealize Western civilization arises from my nationalistic desire to use the West in order to reform China. But this has led me to overlook the flaws of Western culture.... I have been obsequious toward Western civilization, exaggerating its merits, and at the same time exaggerating my own merits. I have viewed the West as if it were not only the salvation of China but also the natural and ultimate destination of all humanity. Moreover I have used this delusional idealism to assign myself the role of savior.... I now realize that Western civilization, while it can be useful in reforming China in its present stage, cannot save humanity in an overall sense. If we stand back from Western civilization for a moment, we can see that it possesses all the flaws of humanity in general....If I, as a person who has lived under China’s autocratic system for more than thirty years, want to reflect on the fate of humanity or how to be an authentic person, I have no choice but to carry out two critiques simultaneously.
I must:
1. Use Western civilization as a tool to critique China.
2. Use my own creativity to critique the West.[39]
In international affairs, he supported U.S. President George W. Bush's 2001 invasion of Afghanistan, his 2003 invasion of Iraq and his re-election.[40][41][42][43] In his 2004 article titled "Victory to the Anglo-American Freedom Alliance", he praised the U.S.-led post-Cold War conflicts as "best examples of how war should be conducted in a modern civilization." He wrote "regardless of the savagery of the terrorists, and regardless of the instability of Iraq's situation, and, what's more, regardless of how patriotic youth might despise proponents of the United States such as myself, my support for the invasion of Iraq will not waver. Just as, from the beginning, I believed that the military intervention of Britain and the United States would be victorious, I am still full of belief in the final victory of the Freedom Alliance and the democratic future of Iraq, and even if the armed forces of Britan and the United States should encounter some obstacles such as those that they are curently facing, this belief of mine will not change." He predicted "a free, democratic and peaceful Iraq will emerge."[44] During the 2004 US presidential election, Liu again praised Bush for his war effort against Iraq and condemned Democratic Party candidate John Kerry for not sufficiently supporting the wars in which the U.S. was then involved. He commented on Islamism that, "a culture and (religious) system that produced this kind of threat (Islamic fundamentalism), must be extremely intolerant and blood-thirsty." However, he also criticized the Iraq prison abuse scandals.[45] On Israel, he said "without America's protection, the long persecuted Jews who faced extermination during World War II, probably would again be drowned by the Islamic world's hatred." He has defended U.S. policies in the Israeli–Palestinian conflict, which he thinks is the fault of the "provocateur" Palestinians.[46][43]
Human rights activities[edit]
On 27 April 1989, Liu returned to Beijing and immediately became an active supporter of the popular movement. When the army seemed ready to violently eject the students who persistently occupied Tiananmen Square in order to challenge the government and the army that was enforcing its declaration of martial law, he initiated a four-man three-day hunger strike on 2 June. Later referred to as the "Tiananmen Four Gentlemen Hunger Strike", the action earned the trust of the students. He requested that both the government and the students abandon the ideologyof class struggle and adopt a new political culture of dialogue and compromise. Although it was too late to prevent the massacre which started on the night of 3 June from occurring beyond the square, he and his colleagues successfully negotiated with the student leaders and the army commander so the several thousand students who remained in the square would all be allowed to peacefully withdraw from it, thus preventing a possibly much larger scale of bloodshed.[47]
On 5 June, Liu was arrested and detained in Qincheng Prison for his alleged role in the movement, and three months later he was expelled from Beijing Normal University. The government's media issued numerous publications which labeled him a "mad dog" and a "black hand" because he had allegedly incited and manipulated the student movement to overthrow the government and socialism. His publications were banned, including his fourth book, Going Naked Toward God, which was then in press. In Taiwan however, his first and third books, Criticism of the Choice: Dialogues with Leading Thinker Li Zehou (1989), and the two-volume Mysteries of Thought and Dreams of Mankind (1990) were republished with some additions.[48]
In January 1991, 19 months after his arrest, Liu Xiaobo was convicted of "counter-revolutionary propaganda and incitement"[10] but he was exempted from criminal punishment due to his "major meritorious action" for preventing what could have been a bloody confrontation in Tiananmen Square. After his release, he was divorced and his ex-wife and son eventually emigrated to the US. He resumed his writing, mostly on human rights and political issues but he was not allowed to publish them in Mainland China. In 1992, in Taiwan, he published his first book after his imprisonment, The Monologues of a Doomsday's Survivor, a controversial memoir which contains his confessions and his political criticism of the popular movement in 1989.
In January 1993, Liu was invited to visit Australia and the USA for the interviews in the documentary film The Gate of Heavenly Peace. Although many of his friends suggested that he take refuge abroad, Liu returned to China in May 1993 and continued his freelance writing.[49]
On 18 May 1995, the police took Liu into custody for launching a petition campaign on the eve of the sixth anniversary of the 4 June massacre, calling on the government to reassess the event and initiate political reform. He was held under residential surveillance in the suburbs of Beijing for 9 months. He was released in February 1996 but was arrested again on 8 October for writing an October Tenth Declaration, co-authored by him and another prominent dissident Wang Xizhe, mainly on the Taiwan issue that advocated a peaceful reunification in order to oppose the Chinese Communist Party's forceful threats against the island. He was ordered to serve three years of re-education through labor[10][50] "for disturbing public order” for that statement.[51]
In 1996 while he was still imprisoned in the labor camp, Liu married Liu Xia.[52] Because she was the only person from the outside allowed to visit him in prison, she was called his "most important link to the outside world."[53]
After his release on 7 October 1999, Liu Xiaobo resumed his freelance writing. However, it was reported[54] that the government built a sentry station next to his home and his phone calls and internet connections were tapped.
In 2000 in Taiwan, Liu published the book A Nation That Lies to Conscience, a 400-page political criticism. Also published, in Hong Kong, was a Selection of Poems, a 450-page collection of the poems as correspondences between him and his wife during his imprisonment; it was co-authored by Liu and his wife. The last of three books which he published during the year was published in Mainland China, titled The Beauty Offers Me Drug: Literary Dialogues between Wang Shuo and Lao Xia, a 250-page collection of literary critiques co-authored by a popular young writer and himself under his unknown penname of "Lao Xiao". The same year, Liu participated in founding the Independent Chinese PEN Centre and he was elected to its board of directors and was also elected as its president in November 2003, and he was re-elected two years later. In 2007, he did not seek re-election as president but held his position as a board member until he was detained by the police in December 2008.[55]
In 2003, when Liu started writing a Human Rights Report on China at his home, his computer, letters and documents were all confiscated by the government. He once said, "at Liu Xia's [Liu's wife] birthday, her best friend brought two bottles of wine to [my home] but was blocked by the police from coming in. I ordered a [birthday] cake and the police also rejected the man who delivered the cake to us. I quarreled with them and the police said, "it is for the sake of your security. It has happened many bomb attacks in these days."[54] Those measures were loosened until 2007, prior to the 2008 Beijing Olympic Games.[54]
In January 2005, following the death of former Chinese Premier Zhao Ziyang, who had shown sympathy towards the student demonstrations in 1989, Liu was immediately put under house arrest for two weeks before he learned about the death of Zhao.[56] The same year, he published two more books in the US, The Future of Free China Exists in Civil Society, and Single-Blade Poisonous Sword: Criticism of Chinese Nationalism.
Liu's writing is considered subversive by the Chinese Communist Party, and his name is censored.[57] He called for multi-party elections, free markets, advocated the values of freedom, supported separation of powers and urged the governments to be accountable for its wrongdoings.[58] When not in prison, he was the subject of government monitoring and he was also put under house arrest during sensitive times.[54]
Liu's human rights work received international recognition. In 2004, Reporters Without Bordersawarded him the Fondation de France Prize as a defender of press freedom.[59]
Prison terms for Liu Xiaobo[60]Prison termReasonResult
June 1989 – January 1991 Charged with spreading messages to instigate counterrevolutionary behavior. Imprisoned in one of China's best-known maximum security prisons, Qincheng Prison, and discharged when he signed a "letter of repentance."
May 1995 – January 1996 Being involved in the democracy and human rights movement and publicly voicing the need to redress the government's wrongdoing with regard to its suppression of the student protest of 1989 Released after being jailed for six months.
October 1996 – October 1999 Charged with disturbing the social order Jailed in a labor education camp for three years. In 1996, he married Liu Xia.
December 2009 – 2020 Charged with spreading a message advocating the subversion of the country and authority Sentenced to 11 years in prison and deprived of all political rights for two years. Imprisoned in Jinzhou Prison in Liaoninguntil he was transported to Shenyang's First Hospital of China Medical University where he died.[61]
Charter 08[edit]
Conception and diffusion of Charter 08[edit]
Main article: Charter 08
Political protest in Hong Kong against the detention of Liu Xiaobo.
Liu Xiaobo actively participated in the writing of Charter 08 and signed it along with more than three hundred Chinese citizens. The Charter is a manifesto that was released on 10 December 2008 in order to coincide with the 60th anniversary of the adoption of the Universal Declaration of Human Rights. It was written in the style of the Czechoslovak Charter 77, and calls for more freedom of expression, human rights, more democratic elections, the privatization of state enterprises and land and economic liberalism.[62] As of September 2010, the Charter has collected over 10,000 signatures.[63][64]
2008–2017 arrests, trials, and imprisonment[edit]
Arrest[edit]
Two days before the official release of Charter 08, late on the evening of 8 December 2008, Liu was taken into custody by the police,[65] as was Zhang Zuhua, another scholar and Charter 08signatory. According to Zhang, the two were detained on suspicion of collecting signatures for the Charter.[66] While Liu was detained in solitary confinement,[67] he was forbidden to meet with either his lawyer or his family, but he was allowed to eat lunch with his wife, Liu Xia, and two policemen on New Year's Day 2009.[68] On 23 June 2009, the Beijing procuratorate approved Liu's arrest on charges of "suspicion of inciting subversion of state power," a crime under Article 105 of China's Criminal Law.[69] In a Xinhua news release announcing Liu's arrest, the Beijing Public Security Bureau alleged that Liu had incited the subversion of state power and the overthrow of the socialist system through methods such as spreading rumors and slander, citing almost verbatim Article 105; the Beijing PSB also noted that Liu had "fully confessed."[8]
Trial[edit]
On 1 December 2009, Beijing police transferred Liu's case to the procuratorate for investigation and processing;[9] on 10 December, the procuratorate formally indicted Liu on charges of "inciting subversion of state power" and sent his lawyers, Shang Baojun and Ding Xikui, the indictment document.[9] He was tried at Beijing No. 1 Intermediate Court on 23 December 2009. His wife was not permitted to observe the hearing, although his brother-in-law was present.[9][70][71]Diplomats from more than a dozen countries – including the U.S., Britain, Canada, Sweden, Australia and New Zealand – were denied access to the court in order to watch the trial and they all stood outside the court for its duration.[72] Among them were Gregory May, political officer at the U.S. Embassy, and Nicholas Weeks, first secretary of the Swedish Embassy.[73]
Liu wrote a statement, entitled "I have no enemies", intending for it to be read at his trial. He was never given the right to speak. The essay was later read in the 2010 Nobel Peace Prize ceremony, which Liu was unable to attend due to his imprisonment.[74] On 25 December 2009, Liu was sentenced to eleven years' imprisonment and two years' deprivation of political rights by the Beijing No. 2 Intermediate Court on charges of "inciting subversion of state power." According to Liu's family and counsel, he planned to appeal the judgment.[10] In the verdict, Charter 08 was named as part of the evidence supporting his conviction.[10] John Pomfret of The Washington Postsaid Christmas Day was chosen to dump the news because the Chinese government believed Westerners were less likely to take notice on a holiday.[75]
“ China's political reform [...] should be gradual, peaceful, orderly and controllable and should be interactive, from above to below and from below to above. This way causes the least cost and leads to the most effective result. I know the basic principles of political change, that orderly and controllable social change is better than one which is chaotic and out of control. The order of a bad government is better than the chaos of anarchy. So I oppose systems of government that are dictatorships or monopolies. This is not 'inciting subversion of state power'. Opposition is not equivalent to subversion. ”
— Liu Xiaobo, 9 February 2010[76]
In an article published in the South China Morning Post, Liu argued that his verdict violated China's constitution, and the Universal Declaration of Human Rights of the United Nations. He argued that charges against him of 'spreading rumours, slandering and in other ways inciting the subversion of the government and overturning the socialist system' were contrived, as he did not fabricate or create false information, nor did he besmirch the good name and character of others by merely expressing a point of view, a value judgment.[76]
Criminal law professor Gao Mingxuan pointed out that publishing provocative speech on the Internet and gathering signatures to advocate overthrow of government is no longer freedom of speech, it's act prohibited by criminal law.[77] The Ministry of Foreign Affairs of the People's Republic of China pointed out that there're similar laws in many countries to prevent activities to advocate overthow of goverment, such as Code of Laws of the United States of America, or Treason Act 1351 of England. [78]
Polish mural in Warsaw, reading "Solidarity with Liu Xiaobo".
Liu's detention was condemned worldwide by organisations and other countries. On 11 December 2008, the U.S. Department of State called for Liu's release,[79] which was followed on 22 December 2008 by a similar request from a consortium of scholars, writers, lawyers and human rights advocates.[80] Additionally, on 21 January 2009, 300 international writers, including Salman Rushdie, Margaret Atwood, Ha Jin and Jung Chang, called for Liu's release in a statement put out through PEN.[68] In March 2009, the One World Film Festival awarded Liu Xiaobo the Homo Homini Award, organized by the People in Need foundation, for promoting freedom of speech, democratic principles and human rights.[81]
In December 2009, the European Union and United States issued formal appeals calling for the unconditional release of Liu Xiaobo.[82][83] China's government, responding to the international calls prior to the verdict, stated that other nations should "respect China's judicial sovereignty and not do things that will interfere in China's internal affairs."[84]
Responding to the verdict, United Nations Human Rights Commissioner Navanethem Pillayexpressed concern about the deterioration of political rights in China.[85] German Chancellor Angela Merkel strongly criticized the verdict, stating "despite the great progress in other areas in the expression of views, I regret that the Chinese government still massively restricts press freedom."[86] Canada and Switzerland also condemned the verdict.[87][88] The Republic of ChinaPresident Ma Ying-jeou called on Beijing to "tolerate dissent".[89] On 6 January 2010, former Czech president Václav Havel joined with other communist-era dissidents at the Chinese Embassy in Prague to present a petition calling for Liu's release.[90] On 22 January 2010, European Association for Chinese Studies sent an open letter to Hu Jintao on behalf of over 800 scholars from 36 countries calling for Liu's release.[91]
On 18 January 2010, Liu was nominated for the 2010 Nobel Peace Prize by Václav Havel, the 14th Dalai Lama, André Glucksmann, Vartan Gregorian, Mike Moore, Karel Schwarzenberg, Desmond Tutu and Grigory Yavlinsky.[92] China's Foreign Ministry spokesperson Ma Zhaoxu stated that awarding the Nobel Peace Prize to Liu would be "totally wrong".[93] Geir Lundestad, a secretary of the Nobel Committee, stated the award would not be influenced by Beijing's opposition.[93] On 25 September 2010, The New York Times reported that a petition in support of the Nobel nomination was being circulated in China.[94]
On 14 September 2010, the Mayor of Reykjavík, Jón Gnarr, met on an unrelated matter with CPC Politburo member Liu Qi and demanded China set the dissident Liu Xiaobo free. Also that September Václav Havel, Dana Němcová and Václav Malý, leaders of Czechoslovakia's Velvet Revolution, published an open letter in the International Herald Tribune calling for the award to be given to Liu, while a petition began to circulate soon afterwards.[94][95]
On 6 October 2010, the non-governmental organization Freedom Now, which serves as an international counsel to Liu Xiaobo as retained by his family, publicly released a letter from 30 members of the U.S. Congress to President Barack Obama, urging him to directly raise both Liu's case and that of fellow imprisoned dissident Gao Zhisheng to Chinese President Hu Jintao at the G-20 Summit in November 2010.[96] The Republic of China's President Ma Ying-jiu congratulated Liu on winning the Nobel Prize and requested that the Chinese authorities improve their impression in the eyes of the world by respecting human rights, but did not call for his release from prison.[97]
On 15 October 2010, the China News Service indicated that in 2008 Liu had received a financial endowment from the National Endowment for Democracy[98], which is "a Washington-based nonprofit funded largely by the US Congress".[99]
In 2011, the WorldWideReading was dedicated to Liu Xiaobo; on 20 March, there were readings in more than 60 towns and cities on all continents and they were broadcast via radio stations. So far, the "Freedom for Liu Xiaobo" appeal has been supported by more than 700 writers from around the world, amongst them the Nobel Prize laureates John M. Coetzee, Nadine Gordimer, Herta Müller and Elfriede Jelinek, as well as Breyten Breytenbach, Eliot Weinberger, Salman Rushdie, Vikram Seth, Mario Vargas Llosa, Wolf Biermann and Dave Eggers.
On 20 March 2011, the international literature festival called for a worldwide reading for Liu Xiaobo. More than 700 authors from all continents signed the appeal and over 150 institutions took part in the event. [100]
On 19 November 2013, his wife, Liu Xia, who was placed under house arrest shortly after Liu Xiaobo was awarded the Nobel Peace Prize, filed an appeal for Liu Xiaobo's retrial. This move has been called "extraordinary" because the action could refocus the world's attention on China's human rights record.[101] According to her attorney, Mo Shaoping, Liu Xia visited her husband in Jinzhou Prison in Liaoning and gained his approval before filing this motion.[101]
Nobel Peace Prize[edit]
Main article: 2010 Nobel Peace Prize
On 8 October 2010, the Nobel Committee awarded Liu the Nobel Peace Prize "for his long and non-violent struggle for fundamental human rights in China,"[102] saying that Liu had long been front-runner as the recipient of the prize.[103]
China reacted negatively to the award, immediately censoring news about the announcement of the award in China, though later that day limited news of the award became available.[clarification needed] Foreign news broadcasters including CNN and the BBC were immediately blocked,[104] while heavy censorship was applied to personal communications.[105][106] The Chinese Foreign Ministry denounced the award to Liu Xiaobo, saying that it "runs completely counter to the principle of the award and it is also a desecration of the Peace Prize."[107][108][109][110] The Norwegian ambassador to the People's Republic of Chinawas summoned by the Foreign Ministry on 8 October 2010 and presented with an official complaint about the granting of the Nobel Peace Prize to Liu.[111] The Chinese government has called Liu Xiaobo a criminal and stated that he does not deserve the prize. Chinese dissident Wei Jingsheng, in his response to news of the award, criticized Liu by calling him "the accomplice of the Communist regime."[112]
Following the announcement of the Nobel Peace Prize, celebrations in China were either stopped or curtailed,[113] and prominent intellectuals and other dissidents were detained, harassed or put under surveillance;[114] Liu's wife, Liu Xia, was placed under house arrest[115] and she was forbidden to talk to reporters even though no official charges were filed against her.[116] Sixty-five countries with missions in Norway were all invited to the Nobel Prize ceremony, but fifteen of them declined the invitation, in some cases due to heavy lobbying by China. Besides China, these countries included Russia, Kazakhstan, Tunisia, Saudi Arabia, Pakistan, Iraq, Iran, Vietnam, Venezuela, Egypt, Sudan, Cuba, and Morocco.[117][118]
China also imposed travel restrictions on known dissidents ahead of the ceremony. A Chinese group announced that its answer to the Nobel Peace Prize, the Confucius Peace Prize, would be awarded to former Taiwanese Vice-President Lien Chan for the bridge of peace which he has been building between Taiwan and Mainland China.[119] Lien Chan himself denied any knowledge of the $15,000 prize.[120][121]
Medical parole and health[edit]
On 26 June 2017, it was reported that Liu had been granted medical parole after being diagnosed with terminal liver cancer in late May 2017.[122] The Shenyang Justice Ministry released a statement on 5 July saying that the First Hospital of China Medical University, where Liu was being treated, has invited cancer experts from the United States, Germany and other nations to join its team of doctors. However, the statement did not mention which foreign doctors had been invited or whether or not any of them had responded.[123] A statement one day later from the hospital said that Liu was admitted on 7 June.[124] On 8 July, the hospital said that Joseph M. Herman[125] of University of Texas MD Anderson Cancer Center and Markus Büchler[126] of Heidelberg University had joined domestic experts for group consultation.[127] The foreign doctors said that Liu had indicated that he wanted to be sent abroad for treatment. Acknowledging the risk that is involved when a patient is moved, they deemed that Liu was fit to travel abroad in order to receive the care which they were willing to provide him.[128] However, the hospital said that the foreign doctors had confirmed that even they had no better treatment methods and also that the domestic doctors had done a very good job.[129] On 10 July, the hospital said that Liu was in critical condition, and that he was suffering from an increasingly bloated stomach, an inflamed abdominal wall, falling blood pressure, faltering kidneys, growing cancer lesions, and that they were actively rescuing him,[130][131] and were starting to use continuous renal replacement therapy (CRRT). On 12 July, the hospital said that Liu was suffering from liver failure(Child–Pugh class C), kidney failure, breathing function failure, septic shock, blood clot, etc. and that they had communicated the necessity for tracheal intubation, but his family had rejected the procedure.[132] The New York Times reported that Liu's family could not be independently reached for confirmation of his condition.[133]
Death and funeral[edit]
Liu Xiaobo died on 13 July 2017 in Shenyang's First Hospital of China Medical University.[134][40]The BBC noted that he was "China's most prominent human rights and democracy advocate."[135][136] Germany, UK, France, the United States, Taiwan and the UN High Commissioner for Human Rights, Zeid Ra'ad Al Hussein, called for the People's Republic of China to allow Liu Xiaobo's wife Liu Xia to travel and leave the country if she wishes.[137]
On the early morning of 15 July 2017, Liu's body was cremated following a short mourning service.[138] The government’s claim that Liu had been cremated and his ashes scattered into the sea at the family’s own request. His brother, Liu Xiaoguang, who appeared at the same press briefing, thanked the Chinese Communist party and also the government "because everything they have done for our family shows a high level of humanity and personal care to us”; friends and activists believed Liu's been forced to attend the briefing.[138] The government of China have been accused of trying to erase any shrine or traces to Liu Xiaobo with a sea burial of his remains in similar fashion to the US government's sea-burial of the remains of Osama bin Laden, allegedly to deter any "pilgrimage" to a burial site or shrine;[139] his supporters stating that the "authorities wanted to avoid giving him (Liu Xiaobo) a pilgrimage site where they could remember a writer whose calls for political reform angered the Communist regime and led to his arrest in 2008".[140] Chinese human rights activists Hu Jia stated to the South China Morning Post that the hasty actions were "humiliating to a Nobel winner".[141]
Reactions and tributes[edit]
Taiwan: President of the Republic of China Tsai Ing-wen, of the ruling Democratic Progressive Party, released a statement: "Tonight, together with everyone that cares about human rights in China, we mourn the tragic passing of Liu Xiaobo. I want to pay my highest respects to this tireless advocate for human rights. I also wish to express my deepest condolences to his family, particularly Ms. Liu Xia who is currently still under house arrest. In 2010, Liu Xiaobo was awarded the Nobel Peace Prize. At the ceremony, the attention of the whole world was drawn on the empty chair. Sadly, he will never have a chance to claim his seat."[142]
In his tribute on Facebook, former ROC President and leader of the Kuomintang Ma Ying-jeoupointed out that July 14, one day after Liu's death, is the eve of the 30th anniversary of the lifting of 38 years of martial law in Taiwan, the experience of which might be referable for PRC. He further wrote that although PRC has become a great power politically, militarily and economically, its Chinese Dream should develop proportionally on freedom and human rights. Mayor of Taipei Ko Wen-je expressed condolences.[citation needed][143][144]
Tibet: Both the 14th Dalai Lama, who himself is the 1989 Nobel Peace Prize winner, and Lobsang Sangay mourned the death of Liu.[145]
European Union: President of the European Commission Jean-Claude Juncker and President of the European Council Donald Tusk said in a joint statement that they had learned of Liu's death "with deep sadness" and that "We appeal to the Chinese authorities to allow his wife, Ms Liu Xia and his family to bury Liu Xiaobo at a place and in a manner of their choosing, and to allow them to grieve in peace."[146]
United Nations: UN High Commissioner for Human Rights Zeid Ra'ad Al Hussein said, "The human rights movement in China and across the world has lost a principled champion who devoted his life to defending and promoting human rights, peacefully and consistently, and who was jailed for standing up for his beliefs. Liu Xiaobo was the true embodiment of the democratic, non-violent ideals he so ardently advocated."[147]
Germany: Chancellor Angela Merkel described Liu Xiaobo as a "courageous fighter for civil rights and freedom of expression."[148] Foreign Minister Sigmar Gabriel said that "China now has the responsibility to quickly, transparently and plausibly answer the question of whether the cancer could not have been identified much earlier."[137]
Norway: Thorbjørn Jagland, a member and former chairman of the Norwegian Nobel Committee, and a former Prime Minister of Norway, compared Liu Xiaobo to Carl von Ossietzky, noting that he became the second Nobel Prize laureate who was prevented from receiving the prize because he died in prison.[149] An official statement by the Norwegian Nobel Committee blamed the Chinese communist regime for Liu Xiaobo's death; on behalf of the committee, chairwoman Berit Reiss-Andersen said that "Liu Xiaobo had contributed to the fraternity of peoples through his non-violent resistance against the oppressive actions of the Communist regime in China" and that "the Chinese Government bears a heavy responsibility for his premature death." Reiss-Andersen said Liu Xiaobo will remain "a powerful symbol for all who fight for freedom, democracy and a better world."[17] Prime Minister of Norway Erna Solberg said that "It is with deep grief that I received the news of Liu Xiaobo's passing. Liu Xiaobo was for decades a central voice for human rights and China's further development."[150]
United Kingdom: Foreign Secretary Boris Johnson called Liu a "lifelong campaigner for democracy, human rights and peace", and said that his death was a huge loss. He further stated that "Liu Xiaobo should have been allowed to choose his own medical treatment overseas" and called for the Chinese authorities "to lift all restrictions" on Liu's widow.[151]
United States: President Donald Trump, U.S. Ambassador to the United Nations Nikki Haley, and many members of Congress expressed condolences.[152][153][154][155] Secretary of State Rex Tillerson said that "Mr Liu dedicated his life to the betterment of his country and humankind, and to the pursuit of justice and liberty," and urged Beijing to free Liu's widow.[147][156] The United States House Foreign Affairs Subcommittee on Africa, Global Health, Global Human Rights and International Organizations held a hearing on Liu and his death (entitled "The Tragic Case of Liu Xiaobo").[157][158]
Former President George W. Bush and First Lady Laura Bush also expressed condolences.[159]
France: Emmanuel Macron expressed condolences.[160]
Japan: Minister of Foreign affairs Fumio Kishida expressed condolences.[161]
----------------
Criticism[edit]
Global Times, part of the Chinese government-owned People's Daily, published a statement saying that Liu Xiaobo and his case had properly undergone "strict legal procedure", blaming Western regimes for sensationalizing the Liu Xiaobo story "in defiance of China's judicial sovereignty."[162] The Chinese paper also rejected the view that Liu Xiaobo should be described as "China's Mandela"; by stating that "Mandela was a Nobel Peace Prize laureate because he lead African people to anti-apartheid victory through struggles... however, awarding a Chinese prisoner who confronted authorities and was rejected by mainstream Chinese society derides China's judicial system ... [which] makes sure a society of 1.3 billion people runs smoothly." the paper said.[163]
Voice of America reported that Chinese Ministry of Foreign Affairs' spokesman Geng Shuang had said on July 14 that "Conferring the prize to such a person goes against the purposes of this award. It's a blasphemy of the peace prize."[164] But an almost identical report from Voice of America Chinese also wrote that Geng's statement could not be found from the regular press briefing's Q&A transcript posted on the ministry's website.[165]
The late Venezuelan President Hugo Chavez stated that the 2010 Nobel Peace Prize should have been given to those who "have done the most for fraternity between nations, the abolition or reduction of standing armies and the promotion of peace congresses."[166] Both Pakistan[167] and Cuba denounced the selection of Liu Xiaobo as the award's recipient, stating that he was exactly "the type of 'dissident' that the United States has been designing for decades to use ... as fifth columns in those countries that they disagree with because those countries dissent from (American) hegemony."[168]
The United Arab Emirates expressed dissatisfaction over such "politically motivated" decisions in determining who becomes the Nobel laureate, adding that it is "against the UAE's fundamental belief in respecting other nations' sovereignty and non-interference."[169]
--------------
Major publications[edit]
Criticism of the Choice: Dialogues with LI Zehou. Shanghai People's Publishing House. 1987.[170]
Criticism of the Choice: Dialogues with Leading Thinker LI Zehou. Shanghai People's Publishing House. 1989.[171]
Aesthetics and Human Freedom. Beijing Normal University Press. 1988.[172]
Going Naked Toward God. Time Literature and Art Publishing House. 1989.[173]
The Fog of Metaphysics. Shanghai People's Publishing House. 1989.[174]
Mysteries of Thought and Dreams of Mankind, 2 volumes. Strom & Stress Publishing Company. 1989–1990.[175]
Contemporary Politics and Intellectuals of China. Tangshan Publishing Company, Taiwan. 1990.[176]
Criticism on Contemporary Chinese Intellectuals (Japanese Translation). Tokuma Bookstore, Tokyo. 1992.[177]
The Monologues of a Doomsday's Survivor. China Times Publishing Company, Taiwan. 1993.[178]
Selected Poems of Liu Xiaobo and Liu Xia. Xiafei'er International Press, Hong Kong. 2000.[179]
Under pen name Lao Xia and co-authored with Wang Shuo (2000). A Belle Gave me Knockout Drug. Changjiang Literary Press.[180]
A Nation That Lies to Conscience. Jie-jou Publishing Company, Taiwan. 2002.[181]
Civil Awakening—The Dawn of a Free China. Laogai Research Foundation. 2005.[182]
A Single Blade and Toxic Sword: Critique on Comtempory Chinese Nationalism. Broad Press Inc, Sunnyvale. 2006.[183]
Falling of A Great Power: Memorandum to China. Yunchen Culture. October 2009.[184]
From TianAnMen Incident to Charter 08 (in Japanese ): Memorandum to China. Fujiwara Bookstore, Tokyo. December 2009.[185]
Xiaobo, Liu (2012). No Enemies, No Hatred.
June Fourth Elegies: Poems translated from the Chinese by Jeffrey Yang With a Foreword by His Holiness the Dalai Lama Bilingual Edition. Graywolf Press. 2012.[186]
----------------
Awards and honors[edit]
Hellman-Hammett Grant (1990, 1996)[187]
China Foundation on Democracy Education for Outstanding Democratic Activist (2003)
Fondation de France Prize for defender of press freedom (2004)
Hong Kong Human Rights Press Awards (2004, 2005, 2006)
Excellent Award (2004) for an article Corrupted News is not News, published on Open Magazine , January 2004 issue
Grand Prize (2005) for an article Paradise of the Powerful, Hell of the Vulnerable on Open Magazine, September 2004 issue
Excellent Award (2006) for The Causes and Ending of Shanwei Bloodshed on Open Magazine, January 2006
Asia-Pacific Human Rights Foundation (Australia) Courage of Conscience Award (2007)
People in Need (Czech) Homo Homini Award (2009)[188]
PEN/Barbara Goldsmith Freedom to Write Award (2009)[189]
Independent Federation of Chinese Students and Scholars (USA) Free Spirit Award (2009)
German PEN Hermann Kesten Medal (2010)[190]
Nobel Peace Prize (2010)[12][13][191]
Giuseppe Motta Medal (2010)[192]
Honorary member of German, American, Portuguese, Czech and Sydney PEN Centers, and Honorary President of Independent Chinese PEN Centre.
See also[edit]
Human rights in the People's Republic of China
List of Chinese dissidents
List of Chinese Nobel laureates
Weiquan movement
China portal
Biography portal
Poetry portal
References[edit]
2017/07/16
2017/07/15
A demanding and uncertain adventure: Rosemary (Rowe) Morrow: 9780980325874: Amazon.com: Books
A demanding and uncertain adventure: Rosemary (Rowe) Morrow: 9780980325874: Amazon.com: Books
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A demanding and uncertain adventurePaperback – September 19, 2011
by Rosemary (Rowe) Morrow (Author)
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About the Author
Rosemary (Rowe) Morrow was born in Perth and grew up close to the Swan River and fell asleep at night to the sounds of lions roaring at the Perth Zoo. She ran away many timed before she was five years old, mainly to see animals, such as a friend's Goat or cow. And she has travelled with her work ever since.
Observant of Earth processes, Rowe grew aware and then alarmed by the rapid disintegration of Earth's ecosystems. She grieves for a damaged Earth; for every tree carelessly removed and every organism lost to extinction.
She trained in humanitarian work in France and England, where she became a Quaker.
As a teacher of permaculture Rowe has been inspired for many years by Parker Palmer, the Alternatives to Violence Project (AVP) and non-violent resistance. She works in difficult places choosing people who have been disempowered and who would not otherwise have access to permaculture.
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Paperback: 80 pages
Publisher: Glass House Books (September 19, 2011)
Language: English
ISBN-10: 0980325870
ISBN-13: 978-0980325874
Labels:
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Parker Palmer
2017/06/26
진드기 피하는 아주 간단한 방법
gongyuhaseyo.com
진드기 피하는 아주 간단한 방법! 요즘 꼭 필요한 정보네요!
날씨 좋은 주말, 하지만 날이 좋으면 좋을수록 초대받지 않은 손님들이 기승을 부리죠. 그 위험한 손님 중 하나가 바로 진드기에요. 물리면 병을 옮길 수도 있고요. 그래도 이 좋은 날 방 안에만 있을 수 있나요? 진드기로부터 무사할 수 있는 방법을 알아 보세요!
밑에 소개할 방법들은 진드기 뿐 아니라 모기와 같은 해충들로부터 우리를 지켜줄 거에요.
그냥 아래 5가지 에센셜 오일 중 하나를 사세요! 위협으로부터 아주 효과적으로 방어할 수 있답니다!
1. 라벤더 오일 – 향기롭지만, 진드기는 너무너무 싫어해요.
2. 민트 오일 – 진드기에겐 독이나 다름 없죠.
3. 레몬 그라스 오일 – 향기로울 뿐 아니라, 진드기도 쫓아요.
4. 유칼립투스 오일 – 모기도 접근 안 해요!
5. 라임 오일 – 시트러스 종류는 벌레를 쫓아줘요.
2017/04/16
The Trouble with Easter: How To (and not to) Talk to Kids About Easter - Unfundamentalist Parenting
The Trouble with Easter: How To (and not to) Talk to Kids About Easter - Unfundamentalist Parenting
What Holy Week Means for Children »
The Trouble with Easter: How To (and not to) Talk to Kids About Easter
April 12, 2017 by Anna Register 42 Comments
Public execution! Child Sacrifice! Rising from the dead!
Just the kinds of stories you want to tell your kid(s), right? Yeah…me either.
As a Children’s Pastor in a Progressive Christian church, Easter is…well…it’s rough. For me, anyway. I am responsible for children birth-5th Grade and teaching this central Christian story to kids is one of my biggest challenges. No matter what I do with the Easter story, someone is likely to be upset. If I tell it flat-out, I not only go against my ethos in regard to nurturing children’s spirituality but I’d also be confusing boatloads of kids and the message of my ministry as a whole. If I don’t tell it at all, I’ll certainly have folks (more outside the church than within) wondering what sort of heretical witchcraft I’m having the kids do instead (because abandoning a central narrative of our faith would obviously mean I’ve turned my children’s ministry into Hogwarts. Though, now that I think about it…that could be fun.) If I kind of tell the story, you know, reframe it, leave the icky stuff out, “simplify it” for the kids – the story becomes hollow (because it’s not meant to be a moral-of-the-story kind of narrative) and I would argue this jeopardizes the integrity of the text.
That said, there are things I know I DON’T want to teach:
“Jesus died for you/your sins.” While I realize that statement won’t psychologically damage every kid, if it damages ONE, it’s not worth using. Period. To that end, I can list hundreds of people for whom this sentiment was harmful. We have to find better words and be VERY intentional with our language. And the reality is, Jesus didn’t die specifically for your kid. I know that’s a bit blunt but technically – Jesus died publicly and grotesquely because he was a political and religious threat to those in power. Philosophically/Theologically – I believe Jesus submitted to the judicial system of the day because he felt it was the right thing to do and perhaps the most powerful way to communicate the notion that God’s presence follows us – even unto death. All that to say, using language of “Jesus died for you” is misleading, at best.
That God killed Jesus/wanted Jesus to die/intended for Jesus to die as the primary purpose of his life. To attempt to teach the concept of a loving God while also delivering this narrative (along with many other Biblical narratives) is confusing and jarring. This also makes the concept of “following Jesus” much more ominous and threatening than it should be.
Jesus died to save them from God’s judgement/hell. This suggests that these children exist in a way that is displeasing or unsatisfactory to God, which further suggests that God is a being sitting on some shiny throne literally evaluating every individual life from afar, casting judgement and glaring in disdain. There is nothing inherent to these children’s humanity from which they need to be saved. Therefore, an atonement theology of inborn corruption in need of redemption has no place in a conversation with kids about Easter. (Of course, when you don’t believe in a literal, eternally-flaming hell, this point is easier to deal with.)
Coming back from the dead is something you can expect to happen. While there is much beauty to be mined from the resurrection narrative (I’ll touch on this later), I don’t think it’s helpful or healthy to suggest that resurrection is a present-day reality that our children can hope/wish for in their own lives. This idea, I believe, hinders the grief process and doesn’t help them to effectively process death. It’s important for our children to learn to face loss gracefully, accepting the reality of that loss while being held as they grieve.
SO WHAT ON EARTH DO WE DO WITH EASTER?!
One thing to bear in mind is this: the point of the Easter story isn’t whether or not Jesus LITERALLY rose from the dead. We’re missing the point if we’re fighting over the historical accuracy of a bodily resurrection. There’s SO MUCH MORE depth to the story than that and we would do well to dig in for ourselves – we’ll likely find lots more way to discuss it with our children when we do.
Below are some further thoughts on what I take away from this story and perhaps some ways you can talk about this narrative with your own children:
The way of Jesus is one of honesty, bravery, love, and kindness. Jesus set an example that we can follow. Not by mimicking his actions (aka you don’t have to be publicly executed to follow Jesus), but by walking the same path he walked, loving God, self and others always.
You could say, “Jesus was courageous and honest and we can follow in the way of Jesus by being courageous and honest, too. He also reminded everyone that they are loved and that they can help others know they’re loved, too. How can you follow in the way of Jesus – a way of honest, courage, love, and kindness?”
New life often pops up unexpectedly. It brings with it hope and comfort knowing that our world sustains us and that what has gone away is never truly gone. This is what we experience when we smell something familiar and are reminded of a departed loved one. Things come back around, though not always in the way we expect them to.
Say: “When Jesus died, his friends were so sad and so confused – everyone thought he was going to be with them forever and would eventually become a great ruler. But that didn’t happen. Our story tells us that a few days after Jesus died, his friends saw him again. Then they were even MORE scared and confused! I would be, too! And they heard Jesus tell them, ‘I can’t be with you forever. But you’re going to be okay and in fact, you’re going to do AMAZING things in this world! Keep going and keep loving.’ It’s not what they expected, but they felt encouraged and loved.”
Our stories often reflect what happens in our world. This year, I’m focusing on “Spring” with my 3 yr olds through 1st graders. Children’s bodies and behaviors often naturally reflect what the earth is doing. They are in tune with the seasons and are beginning to see “new life” pop up all around them as leaves reappear on trees, flowers bloom, and grass gets greener and begins to grow. The idea of new life is certainly a theme plucked from the Easter story. but we can choose to communicate it without using a confusing plot of betrayal, public execution, a vengeful God, and the walking dead.
Ask: “How can we observe our world and find God in what we see around us?”
Our actions are our own. Even when our friends don’t understand, we do what’s right.
Say: “Jesus’s friends didn’t understand why he didn’t fight back. But Jesus did was he felt was right, even when his friends didn’t understand.”
Even in the most difficult times, we can know that we’re loved. We all bear God’s image so God is never far from us.
Ask> “When have you felt sad or afraid? What can you do to remember that God is with you always?”
Stories don’t have to be factual to speak truth. And it’s okay to question a literal resurrection – questions are how we learn. And there is always truth to be found in curiosity, even if the answers don’t turn out to be what you thought they’d be.
Ask: “Do you know of a story like a myth or fable that teaches a great lesson but isn’t filled with facts? How might the Easter story work the same way and what do you think we can learn from it?”
Enjoy this season of rebirth and new life with your kids. I’m experiencing that sentiment more deeply this year than ever in my life. There truly is something divine about the turning of the seasons and the life that comes during this time of year and it’s certainly no coincidence that we celebrate this holiday during the springtime. To everything there is a season – and this is the season of life. Breathe it in. Explore. Create. Play. All we have is this life – let’s live it well, even unto death.
What Holy Week Means for Children »
The Trouble with Easter: How To (and not to) Talk to Kids About Easter
April 12, 2017 by Anna Register 42 Comments
Public execution! Child Sacrifice! Rising from the dead!
Just the kinds of stories you want to tell your kid(s), right? Yeah…me either.
As a Children’s Pastor in a Progressive Christian church, Easter is…well…it’s rough. For me, anyway. I am responsible for children birth-5th Grade and teaching this central Christian story to kids is one of my biggest challenges. No matter what I do with the Easter story, someone is likely to be upset. If I tell it flat-out, I not only go against my ethos in regard to nurturing children’s spirituality but I’d also be confusing boatloads of kids and the message of my ministry as a whole. If I don’t tell it at all, I’ll certainly have folks (more outside the church than within) wondering what sort of heretical witchcraft I’m having the kids do instead (because abandoning a central narrative of our faith would obviously mean I’ve turned my children’s ministry into Hogwarts. Though, now that I think about it…that could be fun.) If I kind of tell the story, you know, reframe it, leave the icky stuff out, “simplify it” for the kids – the story becomes hollow (because it’s not meant to be a moral-of-the-story kind of narrative) and I would argue this jeopardizes the integrity of the text.
That said, there are things I know I DON’T want to teach:
“Jesus died for you/your sins.” While I realize that statement won’t psychologically damage every kid, if it damages ONE, it’s not worth using. Period. To that end, I can list hundreds of people for whom this sentiment was harmful. We have to find better words and be VERY intentional with our language. And the reality is, Jesus didn’t die specifically for your kid. I know that’s a bit blunt but technically – Jesus died publicly and grotesquely because he was a political and religious threat to those in power. Philosophically/Theologically – I believe Jesus submitted to the judicial system of the day because he felt it was the right thing to do and perhaps the most powerful way to communicate the notion that God’s presence follows us – even unto death. All that to say, using language of “Jesus died for you” is misleading, at best.
That God killed Jesus/wanted Jesus to die/intended for Jesus to die as the primary purpose of his life. To attempt to teach the concept of a loving God while also delivering this narrative (along with many other Biblical narratives) is confusing and jarring. This also makes the concept of “following Jesus” much more ominous and threatening than it should be.
Jesus died to save them from God’s judgement/hell. This suggests that these children exist in a way that is displeasing or unsatisfactory to God, which further suggests that God is a being sitting on some shiny throne literally evaluating every individual life from afar, casting judgement and glaring in disdain. There is nothing inherent to these children’s humanity from which they need to be saved. Therefore, an atonement theology of inborn corruption in need of redemption has no place in a conversation with kids about Easter. (Of course, when you don’t believe in a literal, eternally-flaming hell, this point is easier to deal with.)
Coming back from the dead is something you can expect to happen. While there is much beauty to be mined from the resurrection narrative (I’ll touch on this later), I don’t think it’s helpful or healthy to suggest that resurrection is a present-day reality that our children can hope/wish for in their own lives. This idea, I believe, hinders the grief process and doesn’t help them to effectively process death. It’s important for our children to learn to face loss gracefully, accepting the reality of that loss while being held as they grieve.
SO WHAT ON EARTH DO WE DO WITH EASTER?!
One thing to bear in mind is this: the point of the Easter story isn’t whether or not Jesus LITERALLY rose from the dead. We’re missing the point if we’re fighting over the historical accuracy of a bodily resurrection. There’s SO MUCH MORE depth to the story than that and we would do well to dig in for ourselves – we’ll likely find lots more way to discuss it with our children when we do.
Below are some further thoughts on what I take away from this story and perhaps some ways you can talk about this narrative with your own children:
The way of Jesus is one of honesty, bravery, love, and kindness. Jesus set an example that we can follow. Not by mimicking his actions (aka you don’t have to be publicly executed to follow Jesus), but by walking the same path he walked, loving God, self and others always.
You could say, “Jesus was courageous and honest and we can follow in the way of Jesus by being courageous and honest, too. He also reminded everyone that they are loved and that they can help others know they’re loved, too. How can you follow in the way of Jesus – a way of honest, courage, love, and kindness?”
New life often pops up unexpectedly. It brings with it hope and comfort knowing that our world sustains us and that what has gone away is never truly gone. This is what we experience when we smell something familiar and are reminded of a departed loved one. Things come back around, though not always in the way we expect them to.
Say: “When Jesus died, his friends were so sad and so confused – everyone thought he was going to be with them forever and would eventually become a great ruler. But that didn’t happen. Our story tells us that a few days after Jesus died, his friends saw him again. Then they were even MORE scared and confused! I would be, too! And they heard Jesus tell them, ‘I can’t be with you forever. But you’re going to be okay and in fact, you’re going to do AMAZING things in this world! Keep going and keep loving.’ It’s not what they expected, but they felt encouraged and loved.”
Our stories often reflect what happens in our world. This year, I’m focusing on “Spring” with my 3 yr olds through 1st graders. Children’s bodies and behaviors often naturally reflect what the earth is doing. They are in tune with the seasons and are beginning to see “new life” pop up all around them as leaves reappear on trees, flowers bloom, and grass gets greener and begins to grow. The idea of new life is certainly a theme plucked from the Easter story. but we can choose to communicate it without using a confusing plot of betrayal, public execution, a vengeful God, and the walking dead.
Ask: “How can we observe our world and find God in what we see around us?”
Our actions are our own. Even when our friends don’t understand, we do what’s right.
Say: “Jesus’s friends didn’t understand why he didn’t fight back. But Jesus did was he felt was right, even when his friends didn’t understand.”
Even in the most difficult times, we can know that we’re loved. We all bear God’s image so God is never far from us.
Ask> “When have you felt sad or afraid? What can you do to remember that God is with you always?”
Stories don’t have to be factual to speak truth. And it’s okay to question a literal resurrection – questions are how we learn. And there is always truth to be found in curiosity, even if the answers don’t turn out to be what you thought they’d be.
Ask: “Do you know of a story like a myth or fable that teaches a great lesson but isn’t filled with facts? How might the Easter story work the same way and what do you think we can learn from it?”
Enjoy this season of rebirth and new life with your kids. I’m experiencing that sentiment more deeply this year than ever in my life. There truly is something divine about the turning of the seasons and the life that comes during this time of year and it’s certainly no coincidence that we celebrate this holiday during the springtime. To everything there is a season – and this is the season of life. Breathe it in. Explore. Create. Play. All we have is this life – let’s live it well, even unto death.
The Trouble with Easter: How To (and not to) Talk to Kids About Easter - Unfundamentalist Parenting
The Trouble with Easter: How To (and not to) Talk to Kids About Easter - Unfundamentalist Parenting
What Holy Week Means for Children »
The Trouble with Easter: How To (and not to) Talk to Kids About Easter
April 12, 2017 by Anna Register 42 Comments
Public execution! Child Sacrifice! Rising from the dead!
Just the kinds of stories you want to tell your kid(s), right? Yeah…me either.
As a Children’s Pastor in a Progressive Christian church, Easter is…well…it’s rough. For me, anyway. I am responsible for children birth-5th Grade and teaching this central Christian story to kids is one of my biggest challenges. No matter what I do with the Easter story, someone is likely to be upset. If I tell it flat-out, I not only go against my ethos in regard to nurturing children’s spirituality but I’d also be confusing boatloads of kids and the message of my ministry as a whole. If I don’t tell it at all, I’ll certainly have folks (more outside the church than within) wondering what sort of heretical witchcraft I’m having the kids do instead (because abandoning a central narrative of our faith would obviously mean I’ve turned my children’s ministry into Hogwarts. Though, now that I think about it…that could be fun.) If I kind of tell the story, you know, reframe it, leave the icky stuff out, “simplify it” for the kids – the story becomes hollow (because it’s not meant to be a moral-of-the-story kind of narrative) and I would argue this jeopardizes the integrity of the text.
That said, there are things I know I DON’T want to teach:
“Jesus died for you/your sins.” While I realize that statement won’t psychologically damage every kid, if it damages ONE, it’s not worth using. Period. To that end, I can list hundreds of people for whom this sentiment was harmful. We have to find better words and be VERY intentional with our language. And the reality is, Jesus didn’t die specifically for your kid. I know that’s a bit blunt but technically – Jesus died publicly and grotesquely because he was a political and religious threat to those in power. Philosophically/Theologically – I believe Jesus submitted to the judicial system of the day because he felt it was the right thing to do and perhaps the most powerful way to communicate the notion that God’s presence follows us – even unto death. All that to say, using language of “Jesus died for you” is misleading, at best.
That God killed Jesus/wanted Jesus to die/intended for Jesus to die as the primary purpose of his life. To attempt to teach the concept of a loving God while also delivering this narrative (along with many other Biblical narratives) is confusing and jarring. This also makes the concept of “following Jesus” much more ominous and threatening than it should be.
Jesus died to save them from God’s judgement/hell. This suggests that these children exist in a way that is displeasing or unsatisfactory to God, which further suggests that God is a being sitting on some shiny throne literally evaluating every individual life from afar, casting judgement and glaring in disdain. There is nothing inherent to these children’s humanity from which they need to be saved. Therefore, an atonement theology of inborn corruption in need of redemption has no place in a conversation with kids about Easter. (Of course, when you don’t believe in a literal, eternally-flaming hell, this point is easier to deal with.)
Coming back from the dead is something you can expect to happen. While there is much beauty to be mined from the resurrection narrative (I’ll touch on this later), I don’t think it’s helpful or healthy to suggest that resurrection is a present-day reality that our children can hope/wish for in their own lives. This idea, I believe, hinders the grief process and doesn’t help them to effectively process death. It’s important for our children to learn to face loss gracefully, accepting the reality of that loss while being held as they grieve.
SO WHAT ON EARTH DO WE DO WITH EASTER?!
One thing to bear in mind is this: the point of the Easter story isn’t whether or not Jesus LITERALLY rose from the dead. We’re missing the point if we’re fighting over the historical accuracy of a bodily resurrection. There’s SO MUCH MORE depth to the story than that and we would do well to dig in for ourselves – we’ll likely find lots more way to discuss it with our children when we do.
Below are some further thoughts on what I take away from this story and perhaps some ways you can talk about this narrative with your own children:
The way of Jesus is one of honesty, bravery, love, and kindness. Jesus set an example that we can follow. Not by mimicking his actions (aka you don’t have to be publicly executed to follow Jesus), but by walking the same path he walked, loving God, self and others always.
You could say, “Jesus was courageous and honest and we can follow in the way of Jesus by being courageous and honest, too. He also reminded everyone that they are loved and that they can help others know they’re loved, too. How can you follow in the way of Jesus – a way of honest, courage, love, and kindness?”
New life often pops up unexpectedly. It brings with it hope and comfort knowing that our world sustains us and that what has gone away is never truly gone. This is what we experience when we smell something familiar and are reminded of a departed loved one. Things come back around, though not always in the way we expect them to.
Say: “When Jesus died, his friends were so sad and so confused – everyone thought he was going to be with them forever and would eventually become a great ruler. But that didn’t happen. Our story tells us that a few days after Jesus died, his friends saw him again. Then they were even MORE scared and confused! I would be, too! And they heard Jesus tell them, ‘I can’t be with you forever. But you’re going to be okay and in fact, you’re going to do AMAZING things in this world! Keep going and keep loving.’ It’s not what they expected, but they felt encouraged and loved.”
Our stories often reflect what happens in our world. This year, I’m focusing on “Spring” with my 3 yr olds through 1st graders. Children’s bodies and behaviors often naturally reflect what the earth is doing. They are in tune with the seasons and are beginning to see “new life” pop up all around them as leaves reappear on trees, flowers bloom, and grass gets greener and begins to grow. The idea of new life is certainly a theme plucked from the Easter story. but we can choose to communicate it without using a confusing plot of betrayal, public execution, a vengeful God, and the walking dead.
Ask: “How can we observe our world and find God in what we see around us?”
Our actions are our own. Even when our friends don’t understand, we do what’s right.
Say: “Jesus’s friends didn’t understand why he didn’t fight back. But Jesus did was he felt was right, even when his friends didn’t understand.”
Even in the most difficult times, we can know that we’re loved. We all bear God’s image so God is never far from us.
Ask> “When have you felt sad or afraid? What can you do to remember that God is with you always?”
Stories don’t have to be factual to speak truth. And it’s okay to question a literal resurrection – questions are how we learn. And there is always truth to be found in curiosity, even if the answers don’t turn out to be what you thought they’d be.
Ask: “Do you know of a story like a myth or fable that teaches a great lesson but isn’t filled with facts? How might the Easter story work the same way and what do you think we can learn from it?”
Enjoy this season of rebirth and new life with your kids. I’m experiencing that sentiment more deeply this year than ever in my life. There truly is something divine about the turning of the seasons and the life that comes during this time of year and it’s certainly no coincidence that we celebrate this holiday during the springtime. To everything there is a season – and this is the season of life. Breathe it in. Explore. Create. Play. All we have is this life – let’s live it well, even unto death.
What Holy Week Means for Children »
The Trouble with Easter: How To (and not to) Talk to Kids About Easter
April 12, 2017 by Anna Register 42 Comments
Public execution! Child Sacrifice! Rising from the dead!
Just the kinds of stories you want to tell your kid(s), right? Yeah…me either.
As a Children’s Pastor in a Progressive Christian church, Easter is…well…it’s rough. For me, anyway. I am responsible for children birth-5th Grade and teaching this central Christian story to kids is one of my biggest challenges. No matter what I do with the Easter story, someone is likely to be upset. If I tell it flat-out, I not only go against my ethos in regard to nurturing children’s spirituality but I’d also be confusing boatloads of kids and the message of my ministry as a whole. If I don’t tell it at all, I’ll certainly have folks (more outside the church than within) wondering what sort of heretical witchcraft I’m having the kids do instead (because abandoning a central narrative of our faith would obviously mean I’ve turned my children’s ministry into Hogwarts. Though, now that I think about it…that could be fun.) If I kind of tell the story, you know, reframe it, leave the icky stuff out, “simplify it” for the kids – the story becomes hollow (because it’s not meant to be a moral-of-the-story kind of narrative) and I would argue this jeopardizes the integrity of the text.
That said, there are things I know I DON’T want to teach:
“Jesus died for you/your sins.” While I realize that statement won’t psychologically damage every kid, if it damages ONE, it’s not worth using. Period. To that end, I can list hundreds of people for whom this sentiment was harmful. We have to find better words and be VERY intentional with our language. And the reality is, Jesus didn’t die specifically for your kid. I know that’s a bit blunt but technically – Jesus died publicly and grotesquely because he was a political and religious threat to those in power. Philosophically/Theologically – I believe Jesus submitted to the judicial system of the day because he felt it was the right thing to do and perhaps the most powerful way to communicate the notion that God’s presence follows us – even unto death. All that to say, using language of “Jesus died for you” is misleading, at best.
That God killed Jesus/wanted Jesus to die/intended for Jesus to die as the primary purpose of his life. To attempt to teach the concept of a loving God while also delivering this narrative (along with many other Biblical narratives) is confusing and jarring. This also makes the concept of “following Jesus” much more ominous and threatening than it should be.
Jesus died to save them from God’s judgement/hell. This suggests that these children exist in a way that is displeasing or unsatisfactory to God, which further suggests that God is a being sitting on some shiny throne literally evaluating every individual life from afar, casting judgement and glaring in disdain. There is nothing inherent to these children’s humanity from which they need to be saved. Therefore, an atonement theology of inborn corruption in need of redemption has no place in a conversation with kids about Easter. (Of course, when you don’t believe in a literal, eternally-flaming hell, this point is easier to deal with.)
Coming back from the dead is something you can expect to happen. While there is much beauty to be mined from the resurrection narrative (I’ll touch on this later), I don’t think it’s helpful or healthy to suggest that resurrection is a present-day reality that our children can hope/wish for in their own lives. This idea, I believe, hinders the grief process and doesn’t help them to effectively process death. It’s important for our children to learn to face loss gracefully, accepting the reality of that loss while being held as they grieve.
SO WHAT ON EARTH DO WE DO WITH EASTER?!
One thing to bear in mind is this: the point of the Easter story isn’t whether or not Jesus LITERALLY rose from the dead. We’re missing the point if we’re fighting over the historical accuracy of a bodily resurrection. There’s SO MUCH MORE depth to the story than that and we would do well to dig in for ourselves – we’ll likely find lots more way to discuss it with our children when we do.
Below are some further thoughts on what I take away from this story and perhaps some ways you can talk about this narrative with your own children:
The way of Jesus is one of honesty, bravery, love, and kindness. Jesus set an example that we can follow. Not by mimicking his actions (aka you don’t have to be publicly executed to follow Jesus), but by walking the same path he walked, loving God, self and others always.
You could say, “Jesus was courageous and honest and we can follow in the way of Jesus by being courageous and honest, too. He also reminded everyone that they are loved and that they can help others know they’re loved, too. How can you follow in the way of Jesus – a way of honest, courage, love, and kindness?”
New life often pops up unexpectedly. It brings with it hope and comfort knowing that our world sustains us and that what has gone away is never truly gone. This is what we experience when we smell something familiar and are reminded of a departed loved one. Things come back around, though not always in the way we expect them to.
Say: “When Jesus died, his friends were so sad and so confused – everyone thought he was going to be with them forever and would eventually become a great ruler. But that didn’t happen. Our story tells us that a few days after Jesus died, his friends saw him again. Then they were even MORE scared and confused! I would be, too! And they heard Jesus tell them, ‘I can’t be with you forever. But you’re going to be okay and in fact, you’re going to do AMAZING things in this world! Keep going and keep loving.’ It’s not what they expected, but they felt encouraged and loved.”
Our stories often reflect what happens in our world. This year, I’m focusing on “Spring” with my 3 yr olds through 1st graders. Children’s bodies and behaviors often naturally reflect what the earth is doing. They are in tune with the seasons and are beginning to see “new life” pop up all around them as leaves reappear on trees, flowers bloom, and grass gets greener and begins to grow. The idea of new life is certainly a theme plucked from the Easter story. but we can choose to communicate it without using a confusing plot of betrayal, public execution, a vengeful God, and the walking dead.
Ask: “How can we observe our world and find God in what we see around us?”
Our actions are our own. Even when our friends don’t understand, we do what’s right.
Say: “Jesus’s friends didn’t understand why he didn’t fight back. But Jesus did was he felt was right, even when his friends didn’t understand.”
Even in the most difficult times, we can know that we’re loved. We all bear God’s image so God is never far from us.
Ask> “When have you felt sad or afraid? What can you do to remember that God is with you always?”
Stories don’t have to be factual to speak truth. And it’s okay to question a literal resurrection – questions are how we learn. And there is always truth to be found in curiosity, even if the answers don’t turn out to be what you thought they’d be.
Ask: “Do you know of a story like a myth or fable that teaches a great lesson but isn’t filled with facts? How might the Easter story work the same way and what do you think we can learn from it?”
Enjoy this season of rebirth and new life with your kids. I’m experiencing that sentiment more deeply this year than ever in my life. There truly is something divine about the turning of the seasons and the life that comes during this time of year and it’s certainly no coincidence that we celebrate this holiday during the springtime. To everything there is a season – and this is the season of life. Breathe it in. Explore. Create. Play. All we have is this life – let’s live it well, even unto death.
2017/04/14
장위안의 이까짓 중국어 입문가이드 발음트레이닝 01 Mp3 Download [3.08 MB - 320 kbps] - Mp3Http
장위안의 이까짓 중국어 입문가이드 발음트레이닝 01 Mp3 Download [3.08 MB - 320 kbps] - Mp3Http
장위안의 이까짓 중국어 입문가이드 발음트레이닝 01
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장위안의 이까짓 중국어 입문가이드_발음트레이닝 03
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