Free People of Color, 1855 Washington (now DC)

2011-08-08 16:52:00
gender-diffs among Black landowners in Wash. County, 1855… Curious…
I do not have time now, but I am dying to look into why (on p. 127 of Washington at home: An illustrated history of neighborhoods in the nation’s capital; second edition, 2010, JHU Press, Kathryn Schneider Smith, ed.)

4 of the 5 black landowners in what is now roughly the Brightwood neighborhood (via the 1855 Washington County assessment listing 31 landowners along the 7th St. Turnpike, opened in 1822, from Rock Creek Church Rd to the District Line

(presumably meaning to what was then Boundary Street, now FL ave., marking the border of the Federal City, aka City of Washington)  Line, were women.

No time to delve, must check this wonderful book out again in a few weeks!

(still interesting, and still no time… Must remember to add this comment and book ref. to Slavery Project on WikiTree -anybody have time to take over the Project, please??)
Read, Write, Dream, Teach !

ShiraDest
23 February, 12016 HE

SHIR business plan from 2011

Just in case this can be of use to someone else:
Solutions for Healthy and Independent Reasoning
(SHIR)
Business plan, last updated: June 2011
S. D. Jones, Director
Washington, DC 20008
Executive Summary
SHIR is a cooperative community enterprise working to provide
educational tools by which the paradigms of critical thinking and
equality, the birthrights of all people, are actively promoted.
SHIR focuses on movement-oriented educational techniques which
simultaneously build love of learning and community in ways which
incorporate natural curiosity and multiple learning styles. SHIR
implements this focus through community affirming walking tours as
the primary form of outside-the-classroom learning.
The long term vision of SHIR is to provide guided walking tours of
Washington, D.C. with emphasis on the history of African-American
neighborhoods in the city. These tours will incorporate multi-media
history from different neighborhoods by time period and demographic
era, and feature participatory discussions of the values held across
those communities and neighborhoods over various time frames.

The marketing section needed more work, as this business failed in 2013.

 
Read, Write, Run, Teach !

ShiraDest
18 February, 12016 HE

 

a voice for all in the creation and issuance of money

2011-03-27 13:00:00 I am giving another talk on Community Empowerment via Time Banks  
Join us at 1pm on Sunday, March 27 following coffee fellowship to learn about 
Green Money.
 Destinie Jones will be leading the talk, sharing her research on Time Dollars and how this alternative currency revalues time equally for all members of the community and empowers our local economy.
at Wesley UMC on Connecticut Ave nw, at Juniper and Connecticut 
(talk went well except for being told by everyone that we need the profit-motive …) Read, Write, Dream, Teach ! 
 ShiraDest 
22 February, 12016 HE

Language framing thoughts?

2011-02-22 21:10:00 wondering about languages and ways of thinking… Idiomas y pensamientos I wonder sometimes if languages like Turkish, where people are distinguished from the languages they speak (ispanylci vs. ispanyol, and ingiliz vs. ingilizci) encourage more differentiated modes of thinking (i.e. more open-minded) than languages such as English, where the word for a language and a speaker of the language are one in the same (French as both the lang. and the person, for instance).  Could this be a result of the wider exposure of the various cultures, for instance the Silk Road going trhough the Turkish homelands, vs the isolation of England, and whether languages which are gendered, like French, facilitate different types of thinking from say Turkish, which has no gender at all. I am sure others have asked these questions before -any thoughts? Me pregunto si idiomas como Turco, que distingen entre la gente y los idiomas que hablan (como ispanylci vs. ispanyol, y ingiliz vs. ingilizci) disfrutan de modos mas distinguidos de pensar (es decir, mas abierto de mente) que idiomas como ingl que usan la misma palabra por el idioma y la persona quien lo habla (como por ejemplo Frances para decir el idioma y la persona de Francia).  Acaso que se debe al ambiente mas amplia de la cultura, como por ejemplo que la Via de Seda anda por las tierras Turcas, a cambio de la aislación de la Inglaterra, y sí los idiomas con genero, como Frances, facilitan otros modos de pensar de por ejemplo Turco, que no tiene genero ninguno.

Segura que otros han preguntado lo mismo antes -ideas?
ShiraRead, Write, Dream, Teach ! ShiraDest 22 February, 12016 HE

Adulthood Challenge: Pre-Requisites, and then a modern Adulthood Rite of Passage

2011-01-23 06:42:00 Pre-Adulthood, Adults, and Rites of Passage… Dear Friends, here is another idea for your perusal.

A New Rite of Passage

 

 

We need a new rite of passage in which every teenager must voluntarily teach someone, from start to finish, a usable and important skill. It must be a skill which the person has to use in the real world, such as moving from the alphabet to reading chapter books, or from counting numbers up to multiplication tables, or from writing a sentence to writing an essay, or from no English to conversational or passable workplace English, in the United States.

 

This needs to be a project which requires a serious investment of time (meeting for two or three hours each weekday) for about one year. That way the young person can look back with pride on a serious accomplishment and justifiably claim his or her status as an adult. Along the way, several problems in our moder society can be solved at the same time.

 

  • The increasing lack of self-discipline, civility and respect for learning among the young.

  • The shortage of teachers combined with the budgetary shortfalls in most states would be greatly enhanced by adding the numbers of teenage students needing to finish their “Adulthood Project” to the number of classroom aides and volunteers.

  • The need for challenges and self-testing during the adolescent stage of life which is left unfulfilled by modern society´s unsatisfyingly arbirary definition of adulthood.

 

I would propose that implementing such an idea would begin with involving the local community by having the adolescent (or if still in his/her 20´s, the “pre-adult”) bring a person to meet with the community to show the starting point of the teaching process. After the learning objective has been attained, the pre-adult and the learner would return to meet again with the community to assess the effectiveness of teaching and to award the pre-adult his or her status as an Adult, with the full rights and responsibilities expected of an adult, including such cultural norms as civility, courtesy, and even graciousness.

 

In this way we may move from a society where rudeness is the norm to one in which graciousness is valued. For example, a friend tells of an incident where a lady´s dog snarled at her, and the lady apologized, which was the civil thing to do, and then even offered to call her a cab for her, which was the gracious thing to do. A society in which graciousness is valued will be both a more compassionate society and a more creative one. I leave these thoughts for contemplation, debate, and action. (I still think this would be useful: ) Read, Write, Dream, Teach ! ShiraDest 22 February, 12016 HE

most inspiring speeches: King, Castro, MacArthur

2011-01-21 11:07:00 Favorite Speeches Just thinking on some of my favorite speeches , such as Dr. King in 1963 MacArthur a href=”http://www.keytlaw.com/Greatwords/macarthur.htm”>Duty, Honor, Country one of my all time favorite speeches, which is not well known in the US but ought to be, is the passionate and incredibly well-versed plea for the well-being of the poorest of the poor in a country which was 97% dominated by foreign corporations, Castro a href=”http://www.emersonkent.com/speeches/la_historia_me_absolvera.htm”>La Historia Me Absolvera´ (´History Will Absolve Me´) speech,

and one of the most poignant and prophetic speeches I have seen, very briefly but effectively traversing history from ancient times to the present before making a devastating point, and then presenting possibilities for much needed solutions, Dr. King a href=”http://www.americanrhetoric.com/speeches/mlkivebeentothemountaintop.htm”>I’ve Been to the Mountaintop now just as they did when I first read each of them years ago. Shira Destinie even now: Read, Write, Dream, Teach ! ShiraDest 22 February, 12016 HE

Dollars for Democracy

2010-12-02 19:20:00 Dollars for Democracy I was just explaining to a friend that I am not a Communist, but rather, I am a true Democrat: a democrat who believes in Democracy, and takes the ideals of freedom and equality to their logical economic conclusion. We always have a balance between communal rights and individual responisibility, and between individual rights vs. the community’s responsibility to help even the fools among us who chose to smoke or use drugs. My proposal is this: a birthright non-transferable arable tract of 0.5 of a hectare for each person born on earth. on that .5 hectare of arable land (anywhere on earth), when the kid turns 9 yrs old, kid goes with parents and or other members of the community to see the land, learn about it, and start building a one-room self-contained eco-friendly house with solar heat and cooker and basic indoor plumbing. By the time the kid is about 16 he/she should know how to maintain the house, and decide whether to live in it or rent it out or swap his/her land for someone else’s .5 hectare in a different part of the world. Equal Rights for all Human Beings is based on economic and food self-sufficiency for all, therefore some form of basic housing for every person on earth on earth, to be build by the community and funded by the interconnected global community, to indlude a minimal amount of water and access to free education and health care as a human right. Read, Write, Dream, Teach ! ShiraDest 22 February, 12016 HE

Where I fit via how I’ve contributed?

I recall giving a class on Community Cooperation that had far more impact than I’d expected, generating heated discussion, and thanks.  I was surprised that folks thanked me for bringing up the topic of Community, and protection of the most vulnerable members of society, but I was also grateful to have been able to make that impact.  To reach people who otherwise may not have seen Community in that light.

I think it was actually the class I taught in 2011, but this class, in 2010, taught me how to teach in Community:

Page 1 of Handout:

Community Empowerment via Local Currencies “Mifnei Tikkun Ha-Olam”
Shira Jones, DC Beit Midrash, DC JCC, 16 August 2010, Ki Tetse
In Ki Tetse, Aliyah 5, (24:1-24:4 of Dvarim), a man is required to write a Get in order to divorce his wife.
Rabban Gamliel: Mishnah Gittin 4:21
“At first, a man would convene a court in a different location [from where his wife was living]and cancel the get [he had sent and not inform her of his actions]. Rabban Gamliel the Elderpassed a law prohibiting men from doing so, in order to repair the social order Mipnei TikkunHa-Olam.”
Other uses of the principle of Tikkun Ha-Olam occur with an apparently similar aim, accordingto Jill Jacobs2, namely the aim of protecting society and the most vulnerable members ofsociety.
In this vein, money which is created by and issued in and for the local community alsoconstitutes an act of Tikkun Olam, benefiting the most vulnerable members of society.
Local currencies are forms of money created by communities for local circulation in thosecommunities. These locally created forms of money accomplish three main objectivesrelated to protecting vulnerable members of society.
•When issued on the basis of local goods or services, they increase the amount of moneyavailable in local communities, further empowering communities to create sustainable localbusinesses and making more money available for loans, donations and local projects;
•They encourage buying local, thus keeping resources in local communities and reducingsupply and distribution chain travel distances, thereby reducing carbon emmissions;
•When issued on the basis of real goods or services, local currencies incentivize long-terminvestment in the local economy, rather than short-term investment in capital markets.
These currencies return monetary decision-making to communities directly affected bymoney (while by contrast, monetary decisions are generally made outside the community),and retain more overall money in the local community. Local currencies are often referred toas Green MoneyGreen MoneyGreen MoneyGreen MoneyGreen Money Green Money Green MoneyGreen MoneyGreen Money for reasons related to both Governance and Economic Benefit of Money.
1Drawn from “Annulment of Marriage”, Judith Hauptman, http://www.jewishvirtuallibrary.org/jsource/Judaism/annul.html
2Jill Jacobs, The History of “Tikkun Olam”, http://www.zeek.net/706tohu/index.php?page=2
Shira D. Jones, destinie_jones@yahoo.com, DC Beit Midrash, “Green Money, Tikkun Olam”

Page 2 of Handout:

How do Green or Local Currencies provide (get, keep and grow) these benefits?
Governance of Money
Economic Benefit of Money
By increasing overall levels of available money, theyprovide more opportunities for community participationin economic decision-making and project development.
By increasing overall levels of available money, theyprovide more resources for donation, loans to theunemployed, the vulnerable, local businesses, etc.
By keeping more resources in local communities, theyallow greater (practical) economic priority-settingparticipation by more members of those communities.
By keeping more resources in local communities, theystop the draining of local resources to distant areas (sothe wealth is no longer accessible to the community).
By providing a stake in local institutions, localcurrencies provide incentives to ensure transparencyand accountability in local community institutions.
By providing a stake in local institutions, localcurrencies provide incentives to invest in long-termlocal production and to upgrade local infrastructure.
Local Currencies in Washington, DC:
Anacostia Hours, issued and accepted in Mt. Rainier, MD and accepted by some DC businesses
http://www.anacostiahours.org
Potomacs, exchanged and accepted at local businesses in Petworth, DC
TakomaTime, a Time Bank3 issuing Time Dollars in Takoma Park and Adams Morgan, DC
The Catalyst Bank, a Time Bank issuing Time Dollars in DC and VA
http://community.timebanks.org/group.php?mode=curr&sid=f0f0291be3a33d7b7729da4e03f57948
Currencies which are issued by community based institutions are generally easier to obtain,particularly for vulnerable members of the community who have difficulty accessing market-based (jobs or credit) means of obtaining more scare Federal money.
Local currencies also tend to allow greater levels of inclusion to members of the localcommunity in the decision-making processes of those currencies, while General PurposeMoney, such as the US Dollar, tends to have far more closed (non-inclusive) and lesstransparent and less publicly accountable decision-making processes. This lack of inclusionshuts out most of the direct stakeholders from governance, preventing most money usersfrom having a voice in money, which so vitally affects all of our lives.
Community-based currencies expand the number of Direct Currency Stakeholders who canexcercise participatory decision-making power over money. Thus more people can create,keep, and grow their own resources, to the benefit of the entire community, by building,using and investing in local community institutions.
3With thanks to Deborah Hittleman Flank for information on both Time Banks listed here…
Shira D. Jones, destinie_jones@yahoo.com, DC Beit Midrash, “Green Money, Tikkun Olam”

DC Beit Midrash Sources for 16 August class:
Mishnah Gittin 4:2
“Annulment of Marriage”, Judith Hauptman, http://www.jewishvirtuallibrary.org/jsource/Judaism/annul.html
Jill Jacobs, The History of “Tikkun Olam”, http://www.zeek.net/706tohu/index.php?page=2
http://www.anacostiahours.org
http://community.timebanks.org/group.php?mode=curr&sid=f0f0291be3a33d7b7729da4e03f57948
Shira Destinie A. Jones, Mphil dissertation, 2010, University of Bath, http://opus.bath.ac.uk/18960/
Bio Blurb:
Shira Destinie Jones is a native Washingtonian, teacher of mathematics, Hebrew, and Greekfolk dance, and singing enthusiast with 12 years of Unix expertise. She holds a Master ofArts in Teaching Secondary Mathematics, a Masters of Philosophy in economic social policy,and is a published poet and author working to help restore the balance of justice in our damaged world.
(Now I am grateful to be working to build a Kinder world…)
Read, Write, Dream, Teach !

ShiraDest
29 February, 12016 HE