I taught university level courses in sociology and criminal justice for over 30 years but I'm retired now. Still, I'll always be a sociologist, engaging in discussions about learning and teaching sociology, commenting on current events and offering book, video and website reviews.
The three links below of several hundreds that can be found on the internet news sources these days indicate clearly the rapidly accelerating advance of automated technology moving towards the elimination of jobs.
So far, the action seems to be very widespread but is moving especially rapidly in retail as is clear from the evidence in Australia, Japan and the US. The rationale used to justify automation by Walmart management in the US is creative and ridiculous at the same time. Nobody in management wants to say that their companies are trying to reduce or eliminate their workforces altogether. But that’s exactly what’s happening.
Karl Marx predicted this very outcome in the mid-19th Century arguing that in their efforts to control or reduce their costs of production, businesses, after overproducing in the search for profits, turn to automation to control their labour force and return to profitability. The process has been going on for a long time.
It seems perfectly reasonable for businesses to try to become more ‘efficient’ by automating jobs that are tedious and repetitive, often dangerous. For individual businesses this seems like an effective strategy to control their costs and their processes. The problem is that there is anarchy in the business world, no coordination, and competition prevents cooperation between businesses in the same field of operations. The result is that there is a reduction in the aggregate number of workers in any given area and the reality is that bots don’t buy anything. Workers are also consumers so doing away with workers is doing away with your very own customers. Nobody I know in business is worried about taking customers away from their competitors, but if Walmart eliminates much of its labour force by automation that will inevitably also reduce its customer base.
So, the question is should you mourn or celebrate the loss of your job through automation? The answer is yes and no. The actual issue is not jobs, but income. You should definitely mourn loss of income. The loss of a job not so much. Jobs, i.e, employment, are not really in sync with the human capacity to work. Humans, as Veblen is quick to point out, are programmed to work, but if they are presented with meaningless, repetitive, boring work that is really to make someone else look good or get rich, they balk. So doing away with boring, stupid, meaningless jobs is a good thing in my mind. Several countries are now toying with a guaranteed basic income. It will take some time yet for the importance of this strategy to become more widespread.
We’re at a real crossroads at the moment. With the advent of advanced robotics, automation, and especially artificial intelligence, work will be required of fewer and fewer people for shorter and shorter lengths of time. There will be, in a very short period of time, a huge surplus of people as workers and a shortage of people as consumers. The elimination of tedious labour could result in an explosion of creative energy as people are freed to think for themselves and act according to their talents and abilities. However, they will need income to be able to do that.
One thing for sure, there will have to be a greater distribution of wealth because it does no one any good to hoard cash and take money out of circulation. It sure doesn’t help corporations involved in the sale of consumer goods. From this perspective, banks and financial institutions are at loggerheads with consumer driven businesses. There will have to evolve a very different ethic, one at odds with the current capitalist Neo-liberal one that I wrote about in my last blog post.
They certainly are according to capitalist morality.
I’m sorry, but I’m going to fucking Jonathan Pie this post because I’m getting royally impatient and pissed off with you ignorant fuckers out there who, in your self-righteous, holier-than-though attitudes consider poor people to be less than human. Recently someone posted on Facebook that a group of volunteers had cleaned up after a homeless camp had been dismantled here in the Comox Valley. There was a nice photo of the volunteers attached to the item. The comments on this post were mostly supportive of the volunteers, but the odd comment slipped in there that was outrageously stupid as in calling the homeless camp residents ‘filthy pigs.’ Piss me off.
Would you call someone in the hospital dying of cancer a ‘filthy pig?’ Would you call someone who is physically disabled and unable to clean up after themselves ‘filthy pigs? Would you call someone who has been injured and unable to clean themselves or their rooms ‘filthy pigs?’
Some of you might answer yes to the above questions because you’re complete morons. Most of you, I assume, would answer no. The reason most of you would answer no is because you believe that the people who are the objects of the questions are not responsible for their conditions. Still, I think that a number of you who answer no to the above questions would answer yes if I had asked about responsibility. If I had asked: ‘Do you think people dying of cancer in the hospital are responsible for their situation?’ No, you would probably say. ‘Do you think that homeless people are responsible for their situations?’ Yes, you might say even though we know that ‘mental illness’, drug use, and other ‘ailments’ are not much different than cancer to the human body. It’s okay to be physically ill, but don’t be mentally ill because that’s a clear indication that you are morally weak. Cancer patients are not considered morally weak but if something goes wrong in your brain for any number of reasons you’re a loser and a moral degenerate and god forbid you get addicted to drugs or gambling.
So, what’s the basis for our beliefs about illness, homelessness, poverty, and disability? Well, it’s not that complicated although it’s shrouded in obfuscation and ideology. It’s all about morality. Capitalist, Neo-liberal morality. What the hell is that? Isn’t morality all about good and bad, and is it not a guide to how to live life properly? Is morality not just a set of ideas that are more of less universal and agreed upon for the most part? Basic things like those that can be found in the Christian Ten Commandments. Thou shalt not kill, covet thy neighbour’s wife and so on?
Well, those ideas are a part of capitalist morality but not even those ideas stand up to careful scrutiny as being universal behavioural precepts. It all depends on context and situation. Killing is perfectly moral if you’re killing an ‘other’. Morality is fundamentally grounded in material life. Veblen would say that ‘habits of thought’ are based in ‘habits of life.’ There is no such thing as a disembodied morality.
So, what is capitalist, Neo-liberal morality? I’m sure you won’t have any trouble identifying it when I point it out to you. It’s actually based on the ideas of people like the 17th Century writer and philosopher, Thomas Hobbes. He’s the guy who people sometimes quote as arguing that life is short and brutish. He and the ideology he helped spawn were (are) firmly attached to a growing labour situation in England whereby people were being systematically weaned from their relationships with their feudal lords and forced, more of less, into new wage based forms of employment. Capitalist morality is based on the ideas that one must be self-sufficient, that one is responsible for all of one’s actions, that one is in a constant power struggle with everyone else in a society, that one must work hard to ‘earn one’s keep’, that people are a bunch of lazy things that need to be prodded into action, that no individual is beholden to any society, that illness is weakness, that poverty is failure, and that all the good or bad that befalls us is our own doing.
Of course all of this is a crock of shit and has been established over and over as a crock of shit by generation after generation of psychologists and social scientists. Problem is, the findings of psychologists and social scientists that don’t accord with the basic principles of capitalism with are summarize by C. B. Macpherson in the phrase ‘possessive individualism,’ are summarily dismissed by those people who have a vested interest in an unequal distribution of wealth which means rich people. Of course, that’s only partially true. Rich people are rich often not because of any stellar performance on their part. They often become rich because they have rich families to inherit money from. To get richer, it helps if you’re already rich, family-wise I mean.
So, in order to illustrate my thinking about morality I want you to think about a wall (why not, walls seem to be popular these days), a metaphorical wall that is. In the rough drawing I did below, you see a blue section in the middle, thin lines that surround that blue section and the thick line that surrounds it all and that’s what I call our moral wall. US and Others are located where they are to illustrate our relationship to ourselves and to others. Others, those people we just can’t relate to at all because they live in places very foreign to us, we consider outside our moral wall. They don’t even figure in our conceptions of morality, or of what’s good or bad. They are barely considered human. “US” on the other hand includes all people who share a world dominated by capitalist social relations. The closer one gets to the middle, the stronger the pull of Hobbesian ideas and real concentrations of wealth and power. The concentric rings represent groups of people who are related to the concentration of wealth but in various intensities and amounts. The closer one is to the vortex or black hole at the centre, the more one represents the ideals of capitalism and individualism and the closer to the wall one gets the weaker our relationship is to capitalist production. So, for example, people occupying the absolute (blue) centre are the 1% who control the greatest proportion of human wealth. The people who occupy the 2nd ‘arrondissement’ are still very wealthy but generally work as close advisors or specialists to the people in the dead centre.* The people in the 3rd ‘arrondissement’ are wealthy middle class investors, managers, CEOs, etc. The people in the 4th ‘arrondissement’ are the supporting class, the technicians, educated specialists who do the bidding of the 1% and of the people in the closer ‘arrondissements’. The people who occupy the 5th ‘arrondissement’ are generally technically trained but poorly educated cadre, often moderately well-paid but unhappy because of their distance from the centre. They so want to be rich. They buy lottery tickets. They so want to be like the people in the centre that they have tummy aches over it. They adore the people in the centre and know they can do no wrong otherwise how would they get to the centre of our moral universe in the first place? They must be blessed by God! Whatever the 1% do is fine by them even if it’s often considered illegal. If it is illegal, it’s legitimate to ignore the law of push to have it changed. The people in the 6th ‘arrondissement’ are the uneducated, the poorly trained, the unemployed, the poor, the marginal folks of all kinds. These people either see the 1% as gods to bow down to and revere (Trump followers) or as devils to resist in every way possible (progressives).
Now, the thing about people in the 6th arrondissement is that they often also look at the centre with melting hearts knowing always that their distance from the centre of our moral universe is all their fault. If only they had been better people, worked harder, made better decisions. dressed better, were better looking, went to school, everything would be hunky-dory. We absorb these feelings into the very fabric of our existence. They colour the way we see the world, and how we treat others.
That said, there’s people all the way through the multiple ‘arrondissements’, at least at the lower levels, that know the morality embodied in this fictitious moral world is bullshit. They know that there’s something wrong with a world based on defining personal worth by reference to how much wealth one has accumulated in one’s life and how well one did in the competition for scarce resources. Maybe they have gotten an education and have had to agree with social scientists that capitalism is not a natural human condition, but only a phase in history, one we would do well to escape as soon as possible before it destroys us all. Capitalist Neo-liberlism truly is a world without love (intimate connections with others), compassion and caring. Individuals who demonstrate love, caring and compassion are often ridiculed, marginalized, and called weak.
If we can get through this, I’m optimistic about the future. If we can’t beat the capitalist cancer that threatens to do us all in, we will succumb to the planet’s rejection of us because of our stupid overconsumption and lack of consideration of the world around us, the plants and animals that we need to survive and thrive. A pissed-off planet is not good for us humans. We are going to go extinct one way or another, but we don’t have to rush into it and drag most other species on the planet with us.
The dead centre of this moral world of ours is populated by individuals, certainly, but also by organizations like banks that concentrate wealth. So the situation is very complex on the ground but simple conceptually.
My next post: how is about how capitalist wealth is increasingly concentrated and why.
I’ve been pondering this issue for some time and it seems clear to me that reconciliation is not the word we should be using to describe the relationship the Canadian governments, and we as a whole, have with indigenous peoples in Canada today.
Miriam-Webster Dictionary defines reconciliation as “the act of causing two people or groups to become friendly again after an argument or disagreement.” Well, that’s all fine and dandy, but the reality is that the Canadian Government has never been particularly friendly towards indigenous people in this country. How can the Canadian government then make friends with indigenous people when they never were friends in the first place?
There was never a ‘disagreement’ between the Canadian Government and the hundreds of indigenous nations on this land we call Canada, which also extend into one of the other colonial countries on this continent. During the French regime, there was some coöperation between the colonial administration and some of the indigenous nations on the north shore of the St.Laurence river. However, there was no doubt that the values of the colonial administrators and indigenous leaders often clashed. Indigenous people were quite understandably taken with copper pots after having to cook their food by throwing hot rocks into cedar containers filled with water and victuals. They were happy to trade beaver pelts for them and for firearms. Nevertheless, it wasn’t long before the colonial administrators undermined the indigenous way of life using the Recollet and Jesuit clergy who promised the indigenous people trade goods if they were to convert to Catholicism. Many did.
Of course, events and circumstances in the French Regime were not ‘Canadian’ events. The British took over from the French what we now call Canada in 1763. They let the colony govern itself after 1867 but had by then instituted an Indian Affairs Department which was perpetuated by the colonial Canadian administration of John A. Macdonald and his cronies after Confederation. By 1876 they passed the Indian Act to clearly cement the master/slave relationship that has lasted ever since.
Obviously, many indigenous people as individuals have often succeeded in their chosen endeavours as lawyers, fishers, business people, university professors, administrators, elected officials, carpenters, plumbers, social workers, etc., but individual success does not deny the collective degradation that colonial powers have consistently tried to burden them with historically. The fact that reserves exist and are legally owned by the federal government, the fact that the statistics on poverty, mental illness, suicide, etc., demonstrate that as a group, indigenous people have suffered immense harm over the course of Canadian history. You would have to be a hardcore bigot to argue that collectively indigenous people are inferior to white folk as a means of explaining their poor statistical profile. Unfortunately, our culture, our societies, our political structures including our cities, police forces, and courts are built on the tacit assumption of indigenous inferiority.
Over the last 150 years, indigenous leaders have challenged the colonial arrangement that governed their lives. They signed treaties, fought battles with firearms and resisted in many ways. Every time the government felt the least bit threatened by ‘uppity Indians’ it passed amendments to the Indian Act further restricting the movements and activities of indigenous peoples. The potlatch ban, pass laws and the overarching presence of the Indian agent made for difficult times for indigenous people. Still, they never gave up. They faced racism and discrimination, marginalization and exploitation of the worst kind. There were exceptions, of course. There always are.
Now, indigenous leaders, most of them using great restraint and patience, are looking for recognition of traditional culture and ways of life and the revitalization of their languages, but they’re also looking for a better economic deal than they’ve ever had, and its working. New treaties are being signed and new relationships with the federal government are being forged with indigenous people no longer willing to take whatever crumbs the Canadian government offers. They are no longer interested in tokenism and false promises and they have lawyers.
What this amounts to is ‘conciliation’ not ‘reconciliation’. It’s a tribute to indigenous communities all over this country that their preferred way of negotiating is respectful and patient. We need to learn from them. What really strikes me is that indigenous success in business and other ventures will enrich us all.
Conciliation is a process that is slowly happening now. Reconciliation was never possible and is not even realistic given the colonial history of this country. The word implies a past where we all got along splendidly and for some reason grew apart. Anybody who believes that has been living in a dream world or in Tierra Del Fuego. We need to talk about conciliation, not reconciliation. More than that, we have to live conciliation with patience and love.
This is an addendum to my last post. Please Share.
So, in my last post I defended Ronna-Rae Leonard, NDP candidate for the riding of Courtenay-Comox, against ridiculous and scurrilous partisan attacks published in The Comox Valley Record by people clearly associated with the Liberal campaign in that riding. I wasn’t wrong in doing that, but then I thought about it again and realized there was just something not quite right about my approach because the letters to the editor by Clancy and Murray were right in a sense and I hadn’t really addressed clearly why and how they were right. During a wakeful period last night I finally put it all together and figured out what the issues really were (and are).
According to the letters to the editor by Clancy and Murray, Ronna-Rae’s failing was that she, or rather the Comox Valley Housing Task Force that she chaired, “didn’t provide one pair of mittens, bowl of soup, pair of socks or shelter for one needy or homeless person.” (this quote is from Murray’s letter in the May 4th edition of The Record). Well, that’s true. And there’s a good reason for that.
Charity does not solve the problems of homelessness and poverty. It perpetuates them. Over the last decade or so municipalities all over North America have come to realize that and have moved to an entirely different way of tackling the homelessness issue. It’s called Housing First. I’ll get back to that, but for the moment I need to address the issue of charity.
So what’s so appealing about charity? Why is charity so important to Murray? Well, to put it simply, charity is about the giver and not the receiver. According to Christian morality, a morality that’s infused in all of our culture whether we believe or not, charity is a way of buying our way into heaven or in secular terms it’s a way of making us feel better, a way of dealing with our guilt. This is all very complicated and requires a whole other blog post. For now, suffice it to say that charity by way of soup kitchens and shelters is fine because soup kitchens and shelters provide givers with a place to give and feel good about it. Affordable, supportive housing doesn’t do that at all so, for some people, it’s useless. The implication is that the poor are morally corrupt. We don’t want to provide them with too much help because they are responsible for their own misfortune. Mittens and soup are as far as we want to go in helping out.
I concluded some time ago after years of research that the solution to homelessness and a lot of its related consequences in mental illness, drug abuse and alienation lies not in charity but rather in a program called Housing First (Google it) that puts homeless residents in homes first where they can experience some security and peace and where they can work on their personal issues in safety with support from health professionals as needed. I’m sure Ronna-Rae Leonard agrees with me in this. Of course, in the Valley there is a huge shortage of affordable housing making the Housing First model difficult to implement.
The reality is that charity costs a lot of money. The Salvation Army Pidcock House is not cheap to operate and receives some public money. Hundreds of hours of volunteer time go into providing meals for the homeless at Saint George’s church. From what I know, most, if not all, Maple Pool residents receive government subsidies in the form of social assistance. It’s my understanding that the housing allowance of $375 per month they receive goes to the operators of Maple Pool. Hypothetically, if there are 50 residents in the Maple Pool campground that amounts to $18,750 per month. That’s money that essentially keeps residents in substandard, unsafe and unsanitary conditions with little in the way of support for addiction or mental health issues. I swear that if I had to live in conditions like those at Maple Pool I’d want to get drunk or stoned every day. What other means of escape are there? You tell me. The cost to the health system of dealing with the homeless is very high. We know that Housing First substantially reduces those costs.
As I noted above, one of the major problems we are experiencing these days is the fact that there is precious little affordable housing available in the Valley. It’s a crisis according to many front line social workers. Shelters and soup kitchens aren’t going to do anything to alleviate that problem. Because the market has not been able to build affordable housing, it’s up to the federal, provincial and municipal governments to step in and do it. We need all kinds of housing in the Valley, not just fancy, single family homes for the relatively well to do. We need affordable, supportive housing and we need it now. If we don’t do it, the cost to all of us will soon be overwhelming with social unrest, increasing crime and poor health taking more and more effort and money to manage.
People who advocate charity over supportive housing just haven’t thought the problem through carefully enough. Maybe it’s time to get serious about real solutions and not just perpetuate ways to allow charitable givers a vehicle to feel good and buy their way into heaven.
This blog post is for residents of the Comox Valley. Please SHARE! Yes it’s long, but please read it to the end.
Below is a letter I sent to the publisher of the Comox Valley Record last week in response to a letter published in an earlier edition by Dick Clancy, a close associate of our last Conservative MP John Duncan and reputedly now associated with the Liberal campaign although, I admit, I don’t know him personally nor much about him. However, his political affiliations and his letter (see it here) don’t leave much doubt about his political leanings. To suggest that Ronna-Rae would want the residents of Maple Pool thrown out onto the streets is ludicrous and insulting in the extreme.
My letter was not published. I don’t know why, but I think it’s worth publishing myself here because I just can’t sit by and do nothing knowing Ronna-Rae and what she stands for, her integrity and commitment to social housing. I’m quite certain I know where the truth lies and it’s not in Clancy’s letter.
Here’s my letter:
To the editor, Comox Valley Record.
I read with interest the letter in your April 25th edition by Dick Clancy. He’s pretty coy is Mr. Clancy for a person who says everyone running in the election agrees that this should be a ‘transparent’ campaign. If he really believes in transparency, he should declare up front which candidate and party he supports in the election because his letter looks like an attempt to smear the NDP candidate. It looks a lot like a political hatchet job. Come on, Mr. Clancy, tell us who you’ll be voting for so we can judge your letter for what it is.
I will tell you up front that I am voting NDP in the coming provincial election. I would vote for Ronna-Rae Leonard, but I don’t live in her riding. I will be voting for Scott Fraser.
I don’t blame Mr. Clancy for being partisan, I am. I do blame him for hiding behind a call for transparency in order to suggest that Ronna-Rae Leonard would want the residents of Maple Pool thrown into the streets. That is a patently absurd accusation. I worked with Ms. Leonard on the Housing Task Force here in the Valley before its mandate expired about 4 years ago. Ronna-Rae Leonard has worked tirelessly over the years on behalf of homeless residents of the Valley.
In my opinion, it’s people like Dick Clancy and Larry Jangula who have blocked the construction of decent affordable and supportive housing in the Valley, not Ronna-Rae Leonard.
The in-camera council votes don’t tell the whole story. Frankly, I’d love to see an independent inquiry into exactly why Maple Pool continues to exist and why there hasn’t been any supportive and affordable housing built in the Valley for decades.
On May 2nd The Comox Valley Record published a letter by Fredrick Smith challenging Clancy. It was fine but somewhat off topic in my mind. It didn’t challenge to snide innuendo in Clancy’s letter about Ronna-Rae wanting to throw Maple Pool residents out on the street as evidenced by her in-camera Courtenay Council votes on a lawsuit around Maple Pool.
On May 4th, The Comox Valley Record published a letter by Irene Murray full of innuendo and attacks on Ronna-Rae, attacks which are groundless and based on political ideology. It’s true that the Housing Task Force had limited success. I know. I sat on one of its committees and was paid to write a report on what municipalities can do to encourage affordable housing in the Valley.
There are some people in the Valley who are fine with giving poor people charity (soup and mittens) but not with providing them with adequate, safe housing. Every community around us (Campbell River, Port Alberni and Nanaimo) have built affordable social housing. The Comox Valley is alone in not doing so. I can assure you that’s not Ronna-Rae’s fault.
We all want to lead the good life, but what does ‘the good life’ mean? In our world it means to live a life in comfort, economic and physical security and good health. It means being a moral person. It’s hardly ever pointed out, but being a moral person in our world generally means conforming to the ideals and goals of a market economy within a system of private entreprise and possessive individualism. Morality, although it’s often thought of as a set of abstract principles detached from everyday life, is actually determined by the dominant socio-economic structures of our society. Being a ‘good’ citizen is, undoubtedly, an aspect of being a moral person, but most of us never give a second thought to the role that nations have played in our history or what roles they play in our lives now. Countries or nation-states like Canada, the US, Spain and France, are political structures that support private entreprise and that nominally employ a representative form of government that is generally believed to be democratic. I would argue that the states I mentioned above as examples are not democratic in their essence and do not act in the interests of their populations except in rare circumstances and often tangentially at that. Of course, their main objective is to convince you that they do act in your interests. Most of us believe it because we have no knowledge basis to think otherwise.
We’ve been convinced that the key to leading a good life is to get a ‘good’ job, work hard, be frugal and buy things, as many things as possible because they are often what give our lives meaning. I’ve written about this before. Do a search of my archives. I don’t want to get sidetracked here, so I’ll move on. Suffice it to say that one major ideal in our world is the achievement of prosperity with includes good health and enough wealth to lead a comfortable, secure life.
So, what are the social consequences of the drive to achieve prosperity, especially from the perspective of those who have it? Well, the achievement of a certain level of prosperity and wealth is a major moral imperative in our world. So, if you have prosperity, you are a moral person. If you don’t, if you’re poor or somehow lacking in the trappings of wealth, you are an immoral person. It’s really just as simple as that. Yes, there are exceptions and not all of us, by any means, buy into this ideology. What I am arguing is that most of our social institutions are geared to supporting private entreprise, the pursuit of wealth, and possessive individualism. So, for example, our governments are set up to treat the poor, the homeless and those with marginal physical and mental health with disdain and as objects of derision and opprobrium. Being poor carries with it shame and guilt because a person’s poverty is a clear sign of their immorality, of their incapacity to achieve the prosperity to which we all aspire. We rub people’s noses in their poverty at all possible turns.
Human life, in our world, has little intrinsic value. The value of human life is contingent on how productive we are, how prosperous we are, how clever and smart we are. Unfortunately, those qualities are much more easily achieved for some of us than for others. We do not have equal opportunity. Racist exclusion, the marginalization of women and generational inheritance of advantage all play a role in how we ‘end up’ in life.
I’m not saying that individuals have no responsibility for how they ‘end up’. They do. But the structures of our society militate against certain groups of people making them immoral even before they attempt anything. From a start of immorality, it’s very difficult if not impossible to achieve the moral objectives of prosperity and wealth.
Of course, this is all very complex. We can discuss that if you like, but, essentially, the one thought I want to convey here is the idea that poverty in our world equals immorality. So much of how we organize the world and think of ourselves and our neighbours stems from that basic principle.
Be thankful that there’s crime in the Comox Valley. Without crime there would be a huge hit to the Valley economy. Just think about it. No need for police. Save a few million there. No need for criminal lawyers, counselors, support staff. Save a few more there. No need for probation or parole offices, John Howard Society. None of that. There would be no domestic assault, so no need for The Transition Society or other support services for women fleeing domestic abuse. So, next time you see someone doing something criminal, thank them for their contribution to the economy. If they go to jail, they even do a better job of contributing to the economy. Inmates have to be fed, watched all the time and ‘administered.’ There’s lot of money for business in servicing prisons. Never mind that there’s a lot of money in building prisons, tons of concrete and such things. Stephen Harper would love more jails. He must have friends in the concrete business.
Poor people as so important to the economy too. Wow. If there was no poverty, there would be no need for social services, affordable housing, the Food Bank, most of what The Salvation Army does, nor for soup kitchens and charities of all kinds.
And holy jeez. If we were all healthy and never sick, wow, think of the savings there. No hospitals, no doctors, no physiotherapists, no pharmacists, no labs, none of those.
The Comox Valley depends on crime, poverty and sickness to have a healthy economy. To figure that out, all you have to do is look at the stats or read the Comox Valley Social Planning Society’s Quality of Life Report. It’s available online at:
So, next time you run into a criminal, a poor person or someone who is physically or mentally ill, give them a big hug, a warm handshake and a huge THANK YOU. So many jobs in the Valley depend on them, both direct and indirect. Maybe the Economic Development Society should promote crime, poverty and sickness. It just might do more for economic development in the Valley than what they’re doing now.
And you know what? I haven’t even mentioned fear yet. My, my. If we could eliminate fear we could get rid of so many services we’d hardly need anyone to do anything anymore. So, get out there and scare the shit out of somebody. For the sake of the economy!