Charis,

Here is a picture that came from the yearbook that I found amusing.

"Use the Force Luke!"

Yes, Dr. Ted Thomas as Obi-One-Kanobi and Josh Kaminski as Luke Skywalker…that picture says it all!

 Charis

So, Vacation was good.

Thursday I got my hair cut. It feels better, a little more light. Alli thought it looked "okay."

Friday Alli and I drove up to Ohio. We left at 9am, and we got up to Columbus by 4:30pm. Pretty good timing. However, we were suppossed to be over an hour north of Columbus before 7pm. No problem right? Well, actually, by 5pm on the north side of the city, all traffic stops. Just stops. I was on an exit ramp and no one was moving! People were getting out of their cars and standing around! So, after sitting for half an hour through this, I turned around over a median and got back on the highway to take a detour. Yeah, I didn't get back to where I had started until almost an hour later. Needless to say, we made it around 7:30pm…after my Grandparents 50th Anniversery party had already started.

Saturday through Wednesday were hangout days at the cabin with family. Highlights include:

• games of Midnight Risk, Euchre, Golf (card game), Apples to Apples, and [something-I-forgot]-10. 
• Monday's Amazing Race game that began at 12:30pm and ended at 11pm; we drove all over northwestern Ohio in search of clues like on the television show. My team, the Funtastic Four, got third place.
• cool talks with Mam-ma and Aunt Jackie
• 11 month anniversery date on Tuesday with Alli in Finley (IHOP and Garfield 2)
• sleeping the first night on a completely flat hardwood floor, the next two days on a day bed, next night on a hammock (when I woke up I stretched and fell out!), and the last couple of nights on an air mattress.

We left Thursday and went and visited Bethany in Mount Gilead, and found that there was quite an age difference between her parents and my mom who went to school in Mount Gilead. After Bethany had to go to work, we left and went to Muncie, IN. Along the way, one of the entry ramps to a state road we needed to take was closed, and there were no detour signs. So, I had to make my own detour, which added an hour onto the drive time (I made a large "n" shaped route instead of just going straight). Finally, we got to Aaron's house and met his family and cat who acts like a dog and old dog who acts like a cat. And he showed us his cool clock that twists apart and makes music and spins on the hour. Oh, and freaking out over a wall that is completely covered by mirrors. 

Friday we ate at Damon's (Aaron's favorite restaurant) and played Trivia and Texas Hold'em on these big screen projectors while we waited for our food and ate.

Got to Georgetown, KY before 6pm and met up with Alli's extended family. I managed to put my foot in my mouth more than I would like to remember. But we got Dairy Queen that night, and hung out.

Saturday we went to the Kentucky Derby Horse Farm and walked around a bunch. I broke a couple of pennies in half with my bare hands. Nevertheless, it didn't impress Alli or her sister. After getting back, I took out the camera Alli's dad is letting me use for my Basic Photography class in the Fall. It's pretty cool, and has a bunch of nifty features. Then we all got dressed and ready for Alli's cousin's wedding, and went to it. It was held at a Christian (Disciples of Christ) Church, and so I had an interesting time reading through their Welcome and What we Believe and all that stuff while waiting for the wedding to start. It was a cool, short wedding. Then we went to the reception after the family took pictures and all. They had a chocolate machine to cover cherries and strawberries and such in chocolate. During the toasting of the bride and groom, one of their friends came out dressed like Napolean Dynamite. Yes, he did the dance that Napolean did on stage toward the end of the movie. It was great. Then Alli and I danced some and hung out with people. Everyone lit sparklers as the bride and groom left for their honeymoon, which was a cool effect. Then we went back to the hotel and played three-person Euchre with Alli and her uncle Robert. It was a tough variation.

Sunday, we all got up and eventually got going by 11:30am. We said our good-byes and left. On the way back, we stopped in Grayson, KY and showed Alli's family around Kentucky Christian University. Then we headed back, and got back to NC around 7:30pm. We ended to day by eating pizza and watching Star Wars II: The Attack of the Clones. 

On Monday, we took Alli's family over to Old Salem and then we came back and met up with the rest of my family who got back from their trip. We ate at Carter Brothers, and then went and saw Pirates of the Caribbean II: Dead Man's Chest. It was a great movie, though it was long. However, I had a really bad headache after it, so I let Bethany drive us home.

Tuesday we went to Greensboro, and because it was Alli's dad's birthday we went to Gander Mountain and a couple of pawn shops. Then we had to go to the mall for the ladies, so us guys walked and sat around, and got some snacks from the food court. Then we came back and cooked out on the grill, and had strawberry pie for dessert.

Wednesday we went to Wet 'n Wild Emerald Pointe water park and had fun. By the time we got back and got showers, I realized that I had busted up a toe on each foot. The one on the left foot is practically all blue and pink and purple and black. It looks nasty. It's not as bad on the right foot, but they still hurt. We took Alli's family around our church later that night, and then ended the day off with fireworks and ice cream. 

Then I had to go back to the apartment and go back to work the next day. Thus, I have not had time till now to do any real updating.

Hope you enjoyed reading about the vacation.

Charis,   

So, I spent the last two days completing the editing to my music video. Needless to say, I am really pleased with how it turned out. I have a couple nit-picky things bother me that I can’t really help, but that’s ok.

So, here it is…the premiere of my music video. I would like to thank my cast (Jonathon, Cassie, Mike, (band members!); and Alli, Bethany, Lauran, and Heather (talent!), and Rachel, for the use of her hand). I would also like to shout out to my crew (Alli, Cassie, Kayla (camera-women)), as well as FCCM @ K-vegas for the use of their High School Room, and the nice neighbors down the street for use of their yard. My apologies if I have missed anyone.

And now, ladies and gentlemen, here it is. Be amazed.

Anberlin - “Change the World (Lost Ones)

Give me comments!

Charis,

I think this is the right version of the paper that I submited… 

Brian Goad

Writing Humanities 2:10pm

Ms. Nancy Ross

20 April, 2006

Jordan: Globalization vs. Traditionalism

            In an effort to improve their nation and—on a larger scale—the world, developing countries’ leaders have been encouraged by America to embrace the Western ideals of democracy, open free markets, and general social liberalization. Some argue through utilitarian reasoning that this is the right thing to do, for it improves the whole world through global interdependence on each other. Others, however, would disagree, for this restructuring and revamping of developing nations denounces the old, traditional cultures of the past. They are introducing the impeding threat of losing both their heritage and true identity in order to pave the way for the modern world. One country that has experienced this struggle is Middle Eastern Jordan. Jordan has experienced the struggles between the competing forces of globalization and the backlash of traditional cultural identity. This competition tears the country apart daily; terrorist plots and attacks suggest that only one side will win in Jordan. The “winner will take all” and the losing side will find themselves extremely oppressed by the victors through censorship and other restrictions. Consequently, Jordan will become a stagnant country unwilling and unable to present or promote a large body of new ideas and innovations. Only through compromise and finding a balance that preserves both aspects of industrialization and cultural identity will a globally feasible, politically and economically stable system emerge in Jordan while preserving the virtues of the established cultures.

            Currently, according to the CIA World Factbook, the Jordan government suffers from an $8.5 billion foreign debt created to support its people during the last three decades. Moreover, the country has around a 30% unemployment rate as well as around 30% of the population below the poverty line. Other downfalls of modern day Jordan include corruption within its government, restricted rights that limit the freedoms outlined in its Constitution, and the rule of a royal monarch and his appointed cabinet. However, the country of Jordan is undergoing a series of renovations in an attempt to liberalize the people and government in order to appeal to a prominently global, free market. Recently, the country has implemented procedures leading to privatization—allowing private companies to run public utilities and services as opposed to operating under government regulation. Such measures effectively create “a competitive market where demand and supply can freely interplay,” and open markets of trade through accession among the World Trade Organization in 2000, its Partnership Agreement with the European Union in 2001, and various other foreign agreements recently signed (Jordan 3). Also the government is reforming itself. According to the Official website of His Majesty King Abdullah II of Jordan, such new policies include:

…strengthening public and personal freedoms, including freedom of the press and assembly; empowering women and removing any legal discrimination against them; encouraging the development of political parties with viable platforms and popular support; enhancing the efficiency and independence of the judiciary; promoting a participative civil society through a vibrant national dialogue; and guaranteeing human rights. (Jordan. Royal 1)

Eventually, Jordan hopes to grow by realizing “the private sector as the engine of economic growth…through spearheading innovation, creativity and dynamism” (Ibid. 5).

            Despite these positive signs of renovation for now and the future, there are some who would insist that Jordan is going too far and too fast in the globalization arena. The backlash against Jordan’s globalization has arrived in full force. Extreme resistance in Jordan comes from the terror network of Abu Mussib Al-Zarqawi—a Jordanian and the chief leader of Al-Queda based in Jordan. The Associated Press reported on March 14, 2006, that the most prominent recent attack in the capital city, Amman, Jordan happened on November 6, 2005 “in which suicide attackers detonated their bombs in three luxury hotels, killing at least 60 people. Al-Zarqawi's group vowed more strikes against Jordan” (Jordan Indicts). Another plot sponsored by Al-Zarqawi was thwarted earlier this year. According to another Associated Press report published on February 16, 2006, the terrorist’s plan was to buy two vehicles and load them with explosives and chemicals which suicide bombers would detonate inside the General Intelligence Department in Amman and other targets including the Jordanian U.S. Embassy. It was their goal to create an explosion and a large toxic cloud that would spread poison in the air and kill thousands of people (Jordan Court). He and his group are also known for publishing beheading videos on the internet.

One possible reason Al-Zarqawi is targeting Jordan’s urban areas is that these acts of violent terrorism are hostile responses to the efforts Jordan is making to grow as a nation through the integration of globalization and open markets in the local economy. Al-Zarqawi and his faction are lashing out because they desire to destroy the foundations of globalization. He sees them as a threat to the nation’s old ways of life, culture and ultimately, religion.  

Thomas Friedman, in his book The Lexus and the Olive Tree: Understanding Globalization describes the phenomena of this Jordanian conflict through the symbols included in the title of the book. The Lexus is the group of people that focus on globalization, the breaking down of the walls of the Cold War era and tying countries together in order to benefit the whole of societies. Ultimately, the Lexus comes to symbolize growth.

[The Lexus] represents an equally fundamental, age-old human drive—the drive for sustenance, improvement, prosperity, and modernization—as it is played out in today’s globalization system. The Lexus represents all the burgeoning global markets, financial institutions and computer technologies with which [countries] pursue higher living standards today. (Friedman 32-33)  

Jordan’s government has implemented such policies in an effort to step into the globalization process. One example can be found in a recent article in the Jordan Times, an English internet version of the locally printed newspaper. It advocates how agricultural laws should be reconsidered to protect the cut-flowers industry as one vehicle for more economic development. According to the article, research by the Euro-Jordanian Export Programme indicates that “the cut-flowers sector is of utmost importance especially in light of the tremendous potential that exists in this business and the success of the same sector in Egypt, India, Israel and Turkey” (Gov’t 1). Steps suggested by the research group include reducing tariffs, quotas, and taxes on such items, and encouraging sellers to create stimulating green-house environments for the short-lived plants. Essentially, this group is saying that cut-flowers can become a lucrative industry that will stimulate the economy. The article also states that the government has already established a committee within the Institution for Standards and Metrology and that several government agencies and businesses are working together to work out these changes in hopes of expanding this industry world-wide (Gov’t 1). This is just one aspect of the Lexus driving the country towards a higher standard of living and globalization.

On the other hand, Friedman describes the Olive Tree as those who hold on to the values and cultures of a time-honored society and way of life that is extremely localized and community centered. In such a society everyone knows everyone else and their life stories and business. Because of the ties that bind, these olive tree people are willing to trust their neighbors, to transact with them fairly, and provide for them when they are in need. He describes what the olive trees symbolize in this way:

Olive trees are important. They represent everything that roots us, anchors us, identifies us and locates us in this world—whether it be belonging to a family, a community, a tribe, a nation, a religion or, most of all a place called home. [...T]hey provide the feelings of self-esteem and belonging that are as essential for human survival as food in the belly. […Y]ou cannot be a complete person alone. For that you must be part of, and rooted in, an olive grove. (Friedman 31)

Friedman explains that in the Cold War era, countries’ only worried about other neighboring nations—olive trees attempting to supplant their own olive trees. Now, in this new era succeeding the Cold War, globalization has turned the entire industrializing process on fast-forward, and the olive trees feel like they are being crushed by the Lexus driving in third gear. A recent obvious example of an olive tree’s struggle was the uproar over political cartoons depicting the Muslim prophet, Mohammad, with a bomb turban on his head. According to a BBC article on February 4^th, two Jordanian editors were arrested for “insulting religion under Jordan's press and publications law” (Two Jordan 1). Islamic religious tradition prohibits depicting the prophet Mohammad, even in a positive light (Q&A 1). It is an olive tree that devout Muslims adhere to, yet the two editors felt that it was their responsibility to speak out against it. This olive tree was protected and supported by the government, and is a prime example of how olive trees in general can be protected without the need for physical violence. The editors were allowed to make statements as well as issue apologies for the offense (Two Jordan 1). This was an excellent step of the Jordan government to appeal to the traditions held by most of the nation’s populace.

            However, there is still an obvious conflict. Traditionalists do not like the fact that globalization is sweeping across their country, and thereby destroying—intentionally or unintentionally, it does not matter—the foundations of their ancestral and common roots (Friedman 329). Thus, when these principles are not defended and promoted, there is only one option—physical violence (Ibid 402). Those who desire to reform their country’s standard of living and wealth see globalization as the answer to provide this enhanced way of life, but it neglects the stones used to build the foundation of their cultural roots. These are the battle lines drawn in the sand with each side uttering words such as “terrorists” or “infidels” as taunts against their perceived enemy. When will this all end?

            Only when a compromise is reached, only when ideas are taught and implemented alongside each other will the necessary steps be reached to achieve a balance that includes both the Lexus and the Olive Tree (Friedman 42). Only when both advocates of the Lexus and the Olive Tree choose to acquiesce to policies of the other, like in the example of the political cartoon, will the nation of Jordan truly be productive in providing a authentic high standard of living, including their own customs and traditions, for its entire people. Friedman states it this way:

A country without healthy olive trees will never feel rooted or secure enough to open up fully to the world and reach out into it. But a country that is only olive trees, that is only roots, and has no Lexus, will never go, or grow, very far. Keeping the two in balance is a constant struggle. (Friedman 42)

            However, an argument could be made stating that this idea of compromise on both sides is unreasonable and unrealistic. It would allege that this struggle between the Lexus and the Olive Tree is essentially a variation of the age old battle between the “haves” and the “have-nots” (Globalization 1). The haves are the Lexus, those people who are in a position to involve themselves in the process of globalization. The have-nots are the Olive Tree, those who choose not to extend themselves into the new system of free trade all over the world. They choose to stay within the community and are limited to the assets and income that the local community can give them. The conflict develops when the have-nots realize that the haves are exploiting them and their values, and the only course of action available in order to get the haves to listen is physical violence.

            However, the analogy between the haves and the have-nots—though it seems to permeate history’s pages—is not an accurate depiction of the struggle between the Lexus and the Olive Tree. This struggle instead goes much deeper, for the two symbols are both tied together, unlike the analogy of the haves and the have-nots. The Lexus has its own Olive Trees that it must support. These include business practices and etiquette, which are traditions of how to interact professionally with differing parties. If one of the rules of business is broken, people react the same way as if a cultural rule or tradition is broken. They are indignant that the other party would show such disregard. Likewise, the Olive Trees are just as tied to the ideas, and specifically the technology of the Lexus. Those who adhere to their traditional cultures use such mediums as the internet and email, as well as modern weapons such as firearms, bombs, and even weapons of mass destruction, to communicate their ideas about their reluctance to live in the fast lane of the Lexus (Friedman 398-405). The two sides are inextricably linked, so this cannot be a struggle about what one group has over the other. The world is no longer living in the feudal Cold War mentality of local leaders ruling over their territory and ultimately answering to either the United States or the Soviet Union depending on their loyalties. Instead, because of the new system of globalization that has emerged in the past two decades, it is a struggle of living together peacefully as a large world-wide village.

Essentially, the whole struggle for a peace between the people who advocate either the Lexus or the Olive Tree is attainable and realistic: it is an effort to implement a band of people into a self-governing village. The trick is balance, remembering that loyalties and duties are first to provide for the family—the local nation of Jordan—and trusting that the head of the family—King Abdullah and his advisors—is doing his best to improve the family unit. And as a citizen of the country/family of Jordan, one also interacts with (becomes friends with, does business with, etc) others of other countries/families in the world/village. Yet all the while, there are rules and traditions that the family adheres to as a group with checks and balances on each person as well as individual preferences that they must tolerate. Likewise, in the country of Jordan, there are rules and laws implemented by the king, along with the checks of the parliament and government official and even private business. Also, though some hold on to ideas, rituals and traditions dearly—their olive trees—while others do not hold them with the same regard, they must not become such an issue to break up the nation (or the family). And in a traditional village, the family must support itself with every member of the family doing his or her own part to ensure the group’s survival. Similarly, the processes advocated by globalization—an opening themselves up as a transparent and free market nation among the rest of the world—are how the members of a village family would earn their food, clothing, shelter, and possessions through trading with others in the village, and innovating to support themselves through nature.

In essence, Jordan has a good, healthy future ahead of it. King Hussein is opening up the country to the liberal ideas of globalization in politics, the economy, and education. The government also realizes the desires and threats of those who refuse to let the fast-driving Lexus of globalization run over their traditional Olive Tree. They are willing to fight for their cultural identity, even to the extreme of Al-Zarqawi. Yet, though there are obvious struggles between two seemingly opposing sides, such conflicts do not have to drive the nation apart. If the people, the leaders, and the nation of Jordan choose to live as a village family, then true prosperity will come to the nation despite its history of conflict.

Work Cited:

Friedman, Thomas L. The Lexus and the Olive Tree: Understanding Globalization. New York: Anchor Books, 2000.

“Globalization and the Sum of All Fears.” About.com 2006. New York Times Company. 20 April 2006. <http://globalization.about.com/library/weekly/aa071002a.htm>

“Gov't urged to reconsider laws impeding development of cut-flowers business.” The Jordan Times 19 April 2006: Economy. <http://www.jordantimes.com/wed/economy/economy1.htm>

 “Jordanian Court Condemns Nine Militants Including Zarqawi.” Free Muslims Coalition. 16 Feb. 2006. Associated Press. 6 Apr. 2006. <http://www.freemuslims.org/news/article.php?article=1316>

“Jordan Indicts Eight in Hotel Bombings.” Newsvine 14 Mar. 2006. Associated Press. 6 Apr. 2006. < http://www.newsvine.com/_news/2006/03/14/132634-jordan-indicts-eight-in-hotel-bombings>

Jordan. Royal Hashemite Court. The Official website of His Majesty King Abdullah II of Jordan. Jordan's Vision for the Future: The Reform Agenda. June 2004. 04 April 2006. <http://www.kingabdullah.jo/main.php?main_page=0&lang_hmka1=1>

“Q&A: Depicting the Prophet Muhammad” BBC News 2 February 2006: Middle East. <http://news.bbc.co.uk/2/hi/middle_east/4674864.stm>

“Two Jordan editors are arrested.” BBC News 4 February 2006: Middle East. <http://news.bbc.co.uk/2/hi/middle_east/4680948.stm>United States. CIA. The World

United States. CIA. The World Factbook: Jordan.  10 Jan, 2006. 30 Mar, 2006 <http://www.cia.gov/cia/publications/factbook/geos/jo.html>.