Don’t buy into the right/left political divide.

My next blog post will be a follow-up of my last one about what a post-capitalist world would look like. Before I undertake that one, however, I need to get this off my chest.

There’s lately been a move among ‘leftists’ to describe themselves as progressives. That’s all fine and dandy, but the left/right distinction is still in common use. I’ve always thought it stank of conservative righteousness.

We know that right is generally associated with correct. Going back to biblical references there’s the whole right hand of God thing which implies the correct side of God. On the left side of God is nothing good and that’s in fact where we first find Lucifer. It seems that right is always associated with correct and with conservative politics. The left, as we all know, is sinister. The technical term for left-handedness is sinistral. Well, I’m left-handed and that designation, frankly, pisses me off. The left is generally associated with clumsiness, ineptitude and political parties like the social democrats (New Democrats in Canada). I know some of my more conservative friends would think that was just fine, but I think it is a complete distortion of reality and panders to the powers that be.

Moreover, man has long been associated with right and woman with left. Man with the sun, woman with the moon. That should piss women off too.

So, in future blog posts, I will not use a left/right model of political discourse. I suppose they can be useful shorthand terms, but I  think they profoundly prejudice, distort, and colour our thoughts about politics. Enough of that.




What Will a Post-Employment Future Look Like?

One of my former students, a frequent commentator on my blog, commented on my last post about my disillusionment and the nature of capital. She asked two questions in particular that I will address in this post:

“Do you see hope for mankind’s survival after workers are replaced by robots and machines and software? If so, do you have an idea of how we humans will be able to sustain ourselves once traditional “jobs” have disappeared?”

These are both good questions. To answer the first one, I’ll say right off that I’m no utopian. I leave the musings about future worlds to the utopians, dystopians, novelists and science fiction writers. There are enough Star Wars and Star Treks to go around. Still, there are some things I can say about the future that are science-based and predictable. However, it’s necessary to first think about what ‘mankind’s survival’ means.

The word survival needs some consideration. Ultimately, none of us, nor any of our marvellous creations survive or ‘live beyond’. Science, especially palaeontology, archaeology and related disciplines, have made it clear that our planet has only been around for a few billion years and we, as a species, have only evolved in that last few million. Us modern humans are a very recent addition to the planet and as with everything else, we’re still evolving and will continue to do so until we go out of existence, and that’s a sure thing. I used to challenge my students to come up with an example of anything that was amenable to perception via our senses that had not or would not come into existence at some point and go out of existence at a later point. Everything comes and goes. Life is a process, not a thing. Of course, I’m sure you can come up with a lot of “what if’s” here as in what if we blow ourselves to bits with nuclear weapons before we get a chance to evolve more or less peacefully out of existence? That may happen. We may try to commit species suicide, but it’s highly unlikely that every human on the planet would be eliminated by nuclear war. I’ll let the dystopians speculate on that one.

Besides, species don’t always disappear completely. They often evolve into other species over long periods of time. So, ultimately, survival is not an option for us, nor is it for any other species. It’s not even  an option for mountain ranges and continents, or the universe, according to some scientists. Nothing ever stays the same. Our limited sensual and perceptual abilities and weak sense of time often prevent us from fully appreciating that.

That said, and moving on, mankind will easily survive the advent of robots and extreme mechanization. I think my student’s question was more in line with the question: “what are we going to do when robots do everything for us?” I really don’t know. Probably some of the things we do now. Work will still need to be done. It is on Star Trek’s Enterprise. (Do you think people get paid on the Enterprise? What would they spend their money on, especially when you can order an Earl Grey tea, hot, at the replicator anytime you want without putting a toonie in a slot?)

Marx actually speculated on a post-capitalist world in one of his books, The German Ideology, but lived to regret it because he was afterwards forever branded a wide-eyed utopian. Later in his life he focussed almost entirely on writing Das Kapital, a basically scientific venture. By then he had abandoned his youthful idealistic philosophizing and political pamphlet writing. But I digress.

What I argued in my last post was that employment would come to an end, not work. I should have made that more clear. Employment is a way work gets organized. Working for wages is only one of many ways work can get organized. Slavery is another way. Work can get done too by volunteers. The point is that employment will disappear but work won’t. To take this one step further: Marx concluded (not specifically in these words) that communism will come when we are all unemployed. Now, that’s not strictly true. Markets existed in ancient Egypt, they just weren’t the dominant means of creating wealth. In the future, if things continue as they are, some employment may still exist, but it won’t be the dominant social relation of production.

The truth is, businesses are rapidly eliminating employees in a number of critical large scale industries. Machines have been eliminating, at an accelerating pace, a lot of the more onerous and dangerous tasks we used to perform as a matter or course. Who would have thunk that lawyering could be automated. It can be and already is to some extent. There are research algorithms that can do away with a lot of the work previously done by junior lawyers and minions in law firms. Lawyers will still be with us for some time, of course, but they don’t have any long term immunity from elimination. Same goes for physicians and surgeons. Very few activities we now take for granted have a guaranteed future. That idea seems impossible at the moment, but could a person living when the Gutenberg press was invented have been able to foresee the use of computerized printing, freeways and skyscrapers?

The point here is that the historical trajectory we are on suggests that capital is replacing labour at a greater pace than ever before in the execution of work. The mechanism by which this occurs is the constantly shrinking margins of profit and the inability of the whole capitalist world (not necessarily individual capitalists) to exploit workers.* In practical terms, if a large scale fast-food chain manages to eliminate most of its workforce, it will have a harder and harder time making money. This is partly because in eliminating its workforce it would also be eliminating a major market for its products. Obviously, there is no direct equivalence between workers and their ability or not to buy hamburgers, but if enough businesses eliminate a significant part of their labour force, there is obviously less and less in the way of aggregate wages to buy commodities. It’s true that fast-food workers could go work elsewhere, but if most other large employers are also doing the same thing, there will soon be nowhere to go. Meet a huge number of American workers. That’s exactly  the situation they’re in. Some may ‘choose’ to become self-employed, but that’s just another way of surreptitiously eliminating employment.

Employment will not be eliminated next week, or next month or next year. Probably not in the next 100 years. But it will be. If that’s true, how will we then sustain ourselves? With no wages, what would we do to buy things? Well, the trick here is to avoid thinking about the future in terms of the present. That’s tough. We have stores full of stuff for us to buy. What would they do? Change drastically, that’s what. Can you imagine a ‘store’ where you walk in, take what you need and leave (legally, that is)? Hoarding? Why would anyone hoard if they can get whatever they need anytime they need it? Besides, we have to ask ourselves why we need all the ‘stuff’ we buy. Do we really need it to be happy, to be fulfilled? As I already noted, we can’t think about a future world by simply imposing our current institutions on it.

Wow, is this a utopia I promised not to get into? I don’t think so. The logical conclusion of the elimination of employment is the elimination of employer/employee relations, wages, salaries and the need for any kind of benefits.  Some countries are already moving toward a guaranteed income for everyone out of the pool of income produced nationally by way of industrial production and business profits. Their education and health services are already paid for by the state.

Earned salaries and wages will no longer exist. Won’t that do away with human initiative? Yes, as we know it. But following the logic of the falling rate of profit to its conclusion suggests a number of consequences we cannot predict at this time. What will people do in a world without employment? Lots of things. Like I said, work will not be eliminated and may be more popular than ever. Most jobs will be eliminated however and, frankly, that looks like a good thing from where I sit right now. Many women who for a long time have not been paid for domestic work might also approve. If they don’t get paid for what they do, then why should the rest of us? Seems fantastical, doesn’t it? Well, it’s no more fantastical than the creation of employment in the first place. Jobs have not always existed, that category of labour was created in Europe starting around the 11th century,  but work has always been necessary because things need to get done. What may come of all of this is a much more equal distribution of the fruits of social production. How that would unfold politically I have no idea except to say that it would have to be a global affair. It may not come peacefully either.

As fodder for a future blog post, one thing I’ve always found fascinating is our love affair with our jobs. Maybe a topic for another post. It’s funny, though, why we seem to crave vacations and get lots of congratulations upon our retirement. Maybe we don’t love our working lives so much after all because we seem happiest when we don’t have working lives or when we ‘vacate’ them.

As a bit of an aside, but a point still relevant to make here, some of us were (in my case as a retiree) and are quite happy with the work we did or do. We were/are the fortunate ones. I loved teaching, but I didn’t particularly love my job. I liked the pay too, of course, but a paycheque is only one way that’s possible to reward a person for doing work. I’ll save this for another blog post too.


*This statement itself requires much more elaboration, but I’ll save that for another post.

I’m disillusioned.

I spent my entire adult life studying, thinking about and teaching university courses on history, social relations and  social institutions. I researched how successive historical periods with their own set of class relations came and went. I was particularly interested in the nature of capital and how it relates to labour. I still am, I guess, but I’m not at all convinced that anyone wants to or can share in my knowledge. My scholarly trajectory has been unique. I’ve researched the ideas of a number of historians, political economists, sociologists, psychologists, semanticists, semioticians, philosophers, geologists, cultural geographers and anthropologists of the last two centuries and more. I can’t imagine that very many other people have studied the same constellation of thinkers or who have come to the same conclusions I have about history.

I’m quite active on Facebook, but I’m about to back away from any political discussion on that social medium. There is no way of developing an argument that is cohesive, well-developed and grounded in reality in a Facebook post. The trolls don’t necessarily dominate Facebook, but they often make the Facebook experience distinctly unpleasant. Even well-meaning people who don’t have the background in the social sciences that I have been privileged to acquire can make Facebook frustrating and annoying. This all may sound elitist, and there may be a touch of truth to that observation, but only to the extent that the knowledge I’ve acquired is very difficult to communicate to people who don’t share at least some of the background I have.

Take the concept of capital as an example. I’ve written about capital in the past. This blog has many posts that touch on the concept, if they’re not directly and entirely concerned with it and its relationship with other social institutions such as employment, business and the nation-state.

It’s my observation (I don’t have any scientific information to support this statement) that most people think of capital as money. It’s true that in accounting capital is considered money used to run a business. And because finance capital has become so important in the last 100 years, it’s also become synonymous with capital. Money is a social relationship but is considered a ‘thing’ in the modern mind. Capital, as I see it, and in classical economics, includes money and assets used in the production and reproduction of wealth. Marx, in Capital, distinguishes fixed from variable capital. Variable capital is the investment a capitalist makes in wage-labour. I’ve always considered capital to include labour, an idea that has gotten me in more than one heated discussion with colleagues. For me, if I hire someone to work for me, the work that that person performs is in fact an asset that contributes to my productive goals, and hence should be considered capital. If I’m a slave owner in Rome in 33 AD, my slaves must be considered my capital because they are a vehicle that allows me to accumulate more capital. In essence, for me, capital and labour are the flip sides of the same coin. Labour is always required to produce capital and capital is nothing but crystallized labour, that is, all the labour that was required to produce it. Another example going even further back in history: a bow and arrow, or spear created by a hunter must be considered capital. They embody the labour that it took to create them and they are used to create more wealth, i.e., meat for the family and community table.

Countries, businesses and individuals can have capital. In fact, it’s inconceivable that in this day and age a country or business could operate without capital. Capital assets including money, land, labour, tools (including buildings, machinery, software and that sort of thing) and knowledge, are a prerequisite of large scale industrial production.

Capital does not refer exclusively to assets in a capitalist mode of production. Capital exists whenever and wherever humans create the means to increase their stock of tools, machinery, etc., as a strategy to ensure their material survival. Capital accumulation exists wherever people can produce and stockpile more than enough assets to ensure their immediate survival.

For a number of reasons that are beyond  the scope of this short post to explore, modern capitalist production aims to replace labour as much as possible in the productive process. There is a historical dynamic to capital accumulation that leads inevitably to more and more replacement of labour by capital in the productive process. So, tools, machinery, robots, etc., (with their load of crystallized labour) are constantly in the process of replacing labour. Careful to note that I use ‘labour’ here and not ‘work.’ Work is a unit of measure of the amount of energy required to perform a given task. Labour defines how work is to be conducted. Employment, just to refine the possibilities a little, refers to a particular relationship between labour and capital in the context of a labour market,  where a person’s labour-power (their capacity to work and create wealth) is bought and sold.

Currently, global capital accumulation is the culmination of a process whereby workers are becoming less and less of a factor in production and when they remain part of the productive process are devalued to the point where they are unable to even reproduce themselves. Yes, we are not yet at a critical stage in this process, but the last 3 or 4 decades have clearly shown how corporations have moved commodity production around the planet to areas of cheap labour and lax labour and tax laws. They’ve also replaced workers ‘at home’ with mechanized systems. McDonald’s, as well as other fast food chains, is in the process of replacing front line staff with automated order taking software and hardware processes. Their initiate in this is not unusual and is in fact the goal of most corporations in all fields of production, from agriculture to mining to food and clothing production. Everybody is in on it. There are many consequences of this process and I’ll tackle those in future posts.

Suffice it to say here, that unless one has done a serious study of the dynamics of capital and labour in historical context, how can it be possible to understand one’s relationships to capital? People confuse labour with work with employment. They see these concepts as interchangeable. They’re not. Does that matter to the average person on this planet? Not at all.

Thus, appealing to a person’s rationality is useless on the grand scale of things. It’s not, however, in some immediate and personal ways. It seems the farther we get from daily life, the harder it is to understand the relationships that control us. So appeals to reason might work for some people some of the time, but people generally don’t have the knowledge and information required to apply reason to larger geopolitical events and situations. This may seem elitist, and maybe it is, but I’m not happy about it, no matter what it is. I often feel that my entire life of thought and research has been for naught because I can’t share it in any meaningful way, at least not with the social tools we have at our disposal most of the time, especially the social media.

More to come on Trump, trolls and half-truth.









A repost from December 2012: A commentary on a book called Hitler’s Willing Executioners by Daniel Jonah Goldhagen.


I’m reposting this post from 2012 because it’s so relevant today as is Goldhagen’s book. This book is high controversial, but I find no grounds to dispute its central thesis which is that many Germans willingly participated in the persecution of Jews, the mentally and physically challenged, the Romany and others. Read on.

In 1996, Daniel Jonah Goldhagen published Hitler’s Willing Executioners: Ordinary Germans and the Holocaust.  This book, from the back cover on my edition, “…lays to rest many myths about the Holocaust: that Germans were ignorant of the mass destruction of Jews, that the killers were all SS men, and that those who slaughtered Jews did so reluctantly.  Hitler’s Willing Executioners provides conclusive evidence that the extermination of European Jewry engaged the energies and enthusiasm of tens of thousands of ordinary Germans.”  Goldhagen systematically addresses many conventional explanations for The Holocaust: 1) the perpetrators were coerced, 2) that they were merely following orders, 3) that they were under very severe psychological pressure, 4) that they were petty bureaucrats needing to perform whatever tasks assigned them for the sake of their own career advancement, and 5) that people performed isolated and fragmented tasks so that they couldn’t appreciate the significance of their actions.  He then addresses each of these explanations and rejects them categorically.  He argues that a great deal of horrifying brutality and genocide was exercised not by insane people, but by ordinary people carrying out their sacred duty to The Fatherland.  This may be hard to believe, and the only real antidote to this scepticism is a thorough reading of Goldhagen’s book, but he is very convincing in his argument.  His book is carefully researched and highly insightful.

For Goldhagen, The Holocaust was not the result of aberrant individuals, bureaucracy, indifference, ignorance or individual pathology of any kind and it was only possible because Germany and Germans, ordinary Germans, were systematically changed  into anti-semites in very large numbers well before the war started. It was, he argues, the culmination of a process by which the German people, ordinary Germans, were convinced over decades that the biggest impediment to Germany’s apotheosis, its rise to true glory, was the Jewish people.  Over decades before the war, Jews were portrayed as the greatest evil that Germany faced as a nation.  So, it seems that Germans in their passionate love of The Fatherland were not only willing executioners of Jews (and other groups of people seen as a threat, either to The Fatherland, as in the case of Jews, or the Aryan race as in the case of people with mental or physical disabilities, the Romany, etc.), but enthusiastic, gleeful, inventive, proud and patriotic perpetrators of unbelievable brutality towards Jews.  There is a photograph in Goldhagen’s book of a German soldier, an ordinary German soldier, shooting in the back of the head a young mother while she holds her child in her arms.  He did it in front of the camera, proud of his patriotic deed.  Obviously, human beings are capable of incredible personal barbarism but that barbarism is more often than not released against ‘the other,’ the perceived source of all evil and danger to the group, whether it be the marriage, family, community, town, city, province, country or ideology (pick any one).  The soldier who shot the young mother did not see his deed as barbaric, but rather as patriotic, as one more step in the elimination of the Jewish evil infecting glorious Germany and threatening to weaken the Aryan race.  From this viewpoint, every time a German kills a Jew, man, woman or child, Germany gets stronger.  Essentially, the Jewish people were offered up as a sacrifice to ensure the future prosperity of the German nation. From here on, my argument gets a little complex and much of it arises in Ernest Becker’s work summarized in his posthumous book Escape From Evil (1975) in which he writes:

…the psychology of the Nazi experience, […] served as a grim refresher course on the metaphysics of mass slaughter.  Leo Alexander, in his outstanding paper on the SS, points out how much the Nazis were animated by what he calls a ‘heathen concept’: they had a whole philosophy of blood and soil which contained the belief that death nourishes life.  This was ‘heathen’ indeed: we recognize it as the familiar archaic idea that the sacrifice of life makes life flow more plentifully…Goering, for example, made a statement early in the war that ‘with every German airman who is killed by the enemy our Luftwaffe becomes stronger. (p.103)

So the logic of mass murder becomes clear. The ‘cleansing’ of Germany of the ‘dirty’ Jews was supposed to make Germany stronger, an idea that had been brewing for a long time in the German mind.  In essence, Goldhagen’s insistance that Germany was infected long before the Nazi era with a profound antisemitism fits in perfectly with Becker’s observation that The Holocaust was not an ‘event’ in history, but a consequence of a profound and longstanding insecurity that ordinary Germans had regarding the state of Germany.  Relief from this insecurity culminated in the execution and torture of masses of Jewish people.  It became the duty of all right-thinking, patriotic and heroic citizens to participate fully in the elimination of the Jewish evil, an evil inherent in every sub-human Jewish man, woman and child, the evil that threatened, in their minds, the very source of their life and power, The Fatherland.  Of course, the whole enterprise was a lie.  No amount of killing could save the German nation.

So, what can we now make of Goldhagen’s contention that it was ordinary Germans who were the perpetrators of Hitler’s program to eliminate Jews from Germany (and everywhere else given enough time)?  What we can say is that most evil in the world is not the result of the actions of aberrant individuals -although they definitely express their aberrance when permitted  to or encouraged by the state – but of ordinary people expressing their love for country or idea (racial purity, the uselessness of the poor, God, the glory of money, etc…).  As Becker states it, “…evil comes from man’s urge to heroic victory over evil.” (p.136)

What lesson can we learn from Goldhagen (and Becker – but more on that later)?  That blind nationalism and unquestioning faith in God and country have, and can still, lead ordinary people into committing the most atrocious, genocidal actions possible.  The Rwandan massacre of 1994 is an example of just such a thing and let us not think for a moment that it will never happen again.  From the vitriol I’ve been reading in comments following articles on the Idle No More movement, I expect that ordinary Canadians could be led into the same genocidal frame of mind as ordinary Germans were during the Nazi era.  Canadians are not anywhere close to becoming genocidal now, but systemic racism, scapegoating and a profound ignorance of the actions of their own government towards aboriginal people can set the stage for popular descent into crass racism and incivility.  When the government’s agenda are dominated by the private accumulation of capital, any perceived impediment to economic growth such as treaty negotiations will be seen by some as a threat to Canada as a nation and it’s sovereignty.  Once aboriginal people are openly scapegoated and blamed for a poor economy we will have to be doubly vigilant to ensure that the situation does not get out of hand and degenerate into widespread and open hostility towards First Nations.

Thinking of language on a beautiful, hot summer day.

Languages evolve. That’s a truism, of course. It’s inevitable but some of us like to hold on to some of the rules of grammar, syntax, spelling and composition we learned in school and the new constructions grate a little.

I learned both French and English in school including their different yet sometimes related words, spellings, compositional dictates and tone. Of course, both French and English have evolved but it might be more precise to say  that English actually evolved from French and German. English, it has been said, is the garbage pail of languages. Everything gets thrown in there and very few seem to mind. That said, English has done very well for itself, especially with a helping hand from colonialism.

In English, generally, if one wants to pluralize a word, one simply adds an s to it although there are a number of exceptions. That’s clear with words that end in y. Baby becomes babies, and so on. Army becomes armies. But, hold on, why do the British in general refer to army in the plural, as in: “The army, they marched for days on end.” Now, that’s perverse in my mind. An army is a unit and the word army should always be used in the singular. Now, if more than one army is the subject of interest, then, by all means, use armies. So,  there are many ways of indicating the plural in English, but there is a lot of confusion these days with words like data, media, agenda and  the like. The singular forms of these words, for your edification, are datum, medium and agendum. It’s rare these days in the communications media to hear or read the word media used as a plural noun. It’s consistently used as a singular noun as in: “The media is going to get it with Trump as president.”

Data is the same thing. That famous character on Star Trek named Data should probably have been called Datum. Scientists and science broadcasters should know better. When they report that the data indicates this or that, I must confess that I cringe a little. The data may indicate many things and I’m quite happy about that, but the data ‘it’ does this or that is just wrong. In a recent CBC interview I heard a scientist being interviewed by a well-meaning but slightly inattentive interviewer. He properly referred to a particularly virulent bacterium several times and the interviewer returned with bacteria in reply every time.

Same thing for agenda, which is the plural form of agendum. If you have a meeting you have an agendum, I suppose, if you’re properly organized. You may, however, have hidden agenda, meaning that you may have several preferred outcomes for a discussion you may be involved in leading you to steer decisions in your favour.

However, things aren’t always so simple. Lacuna is the singular of lacunae and algae is the singular of alga.

I know the language is evolving. I’m not tilting at windmills here. Still, there is a part of me that is somewhat nostalgic for the ‘proper’ use of English. There, I said it. Send in the trolls.





 I finally understand poetry: my dance with Matt Rader (with choreography by Denis Dutton).

Enough of politics for a bit. This post is about my mistress, art, and Matt Rader, of course.

One of my favourite poets is Matt Rader. Not only because I know him personally, but because of the evocativeness of his poetry (and his prose) and the stunning imagery with which it teases and challenges me.

I’ve been re-reading his book of poems called Desecrations which he published in 2016. It’s a delightful acid trip of a romp through the brush strokes of words and sentences that eventually come together in his poetic evocations.

I’m a painter. I put paint on canvas, paper or wood sometimes with the intent of producing an image that is recognizable, sometimes I stretch my own imagination, pushing the viewer to see the world in ways that challenge long held pathways of recognition and understanding. But, whatever my intent, I cannot control the viewer’s experience of my work.

In the same way, Rader’s intentions in writing his poems are essentially outside the reader’s remit. The reader must read Rader’s poetry just as he or she might gaze upon the images that are the realm of the visual arts.

I’ve attended a few readings by Matt Rader. They’ve always been a challenge for me. I’d think to myself: “What does he want to say with this poem? Where does his imagery come from? What do his lines, as evocative as they are, mean in relationship to one another?” I think that I might have provoked him occasionally to inwardly give his head a shake with my questions which, I admit, were coloured by decades of teaching sociology. I hadn’t realized that his poems, his words, his lines are akin to strokes of the brush on one of my paintings or pencil marks on one of my drawing. I myself have sometimes bristled when a viewer of my work questioned my use of colour or line or imagery. I often don’t know why I’m drawn to certain subject matter or approach and why I would use acrylic paint or watercolour rather than oil paints, or why, on occasion, printing appeals to me more than simply producing one off works.

Matt Rader paints poems with exquisite brush strokes, modelling and carving design, energy and landscape in much the same way I create a drawing or painting. There is no need to explain things to me anymore, Matt, not the juxtaposition of incongruity, not the process by which you carefully craft images, not the incredible research you undertake to bring historical moments, characters, places and events to a life they could never previously have known. You especially don’t have to explain to me the sources of your choices. I get it. At least I think I do.

Part of my epiphany came from my reading of Denis Dutton’s The ART INSTINCT: Beauty, Pleasure, and Human Evolution (2009). Reading Dutton it came to me that I was being too analytical in my assessment of poetry and maybe of art in general. Instead of riding the waves of imagery and luxuriating in the richness of expression, metaphor, simile, and characterization, I was losing myself in my frontal cortex, judging rather than enjoying. Now, reading Matt’s Desecrations again I can simply feel the words as they interweave and congeal into images and sensations, much as I l did in the Orangerie museum in Paris a decade ago surrounded by Claude Monet’s majestic paintings of his beloved Giverny water lilies. Thank you, Matt.



Let’s not dump on The Comox Valley Record. I may have forgotten to press ‘send’ when I submitted my letter re: Ronna-Rae Leonard last week.

Okay. So the lesson for today is not to forget to press ‘send’. I’m not positive that’s what happened but Terry Farrell, the editor of The Record swears they never got my letter and I believe him. Next time, if there is a next time, I will send it directly to Terry’s email address and probably call him to confirm that he got it!

Some folks posted disparaging remarks about The Record on Facebook because in my blog post I wrote: “My letter was not published. I don’t know why…” In doing so, I chose my words carefully so as not to blame The Record directly for not publishing my letter. Some people interpreted my words as an attack on The Record. They were not intended to be and if I’ve caused Terry Farrell and The Record undue stress, I apologize.

In hindsight, I did wonder why the paper didn’t pick up my letter. I should have picked up the phone at that moment and called Terry to confirm whether or not he had received my letter although, in my defence, I thought that Terry was out of town collecting a Ma Murray award for editorial excellence and that was maybe why it hadn’t been picked up. Just goes to show you, assumptions can be completely unfounded and we can all be fallible…even me!

So, sorry if I may have prompted some of you to dump on The Record. It was no doubt unfounded in this case. That doesn’t mean we should give the paper an easy ride. Newspapers, although privately owned, have a responsibility to the public to report the news accurately and in a timely fashion. I’m sure Terry would agree with that. He didn’t win the Ma Murray for nothing.

All this said, I don’t retract for one moment the content of my letter. My original blog post containing my wayward letter and the following post stand as written. Furthermore, I don’t intend to let this issue just fade away.

We need good quality, safe and affordable housing in this Valley and not just for the people with lots of money. If we don’t believe we’re all in this together and that we have a responsibility to every member of our community, we’re deluding ourselves and setting ourselves up for serious discord and social breakdown.