Weekend Grinding –

Starting the day out on our second characters – hunters. Last night we grinded and somehow these characters passed up our mains. We are finishing up our last milestones then will be jumping to our “babies”.

As a result of a whole day of grinding the third characters are now higher light than the mains. Grinding to 950 while tedious is not very difficult. Today we will continue to grind and it will be interesting to see just how hight they get.

My plan is to try this build out:

Strong and Fun titan build – article from Forbes Magazine.

Putting in information here for reference:

Destiny 2

Ballistic Combo – The artifact mod that gives you melee energy on kills with anti-barrier weapons.

Unstoppable Melee – The artifact mod that gives you stagger against Overload champions, but also any unshielded enemy with arc melees.

Unstoppable Melee – The artifact mod that gives you stagger against Overload champions, but also any unshielded enemy with arc melees.

Suggested primary weapon is – Monte Carlo (unfortunately as of this time I have yet to receive it) – Might be time to turn in some artifact exotic engrams. Monte Carlo – This new (well, old) exotic gives you melee cooldown on kills, and can reset your melee completely. Melee kills also increase its damage and reload the gun. Perfect for this build.

Secondary Weapon: Anti-Barrier SMG – Any SMG slotted with the anti-barrier mod. Recluse is probably the best call because well, it’s Recluse, but the new Vex and Moon SMGs are good too. Kills with this will reduce your melee cooldown because of the artifact mod.

Will report on this exercise later.

Keep grinding.

Profound statement. Often people in recovery ask questions such as how could God allow terrible things to happen. This is an elegant response and one which fits in well with the program of recovery.

your mess, His Message

“But the glory of God is actually mind-blowing. He can sit and not intervene because he has such an incredible, incredible reverence for my autonomy. He is prepared to let me go to hell. Freely. Rather than compel me to go to heaven.

“He weeps when he sees us do the things that we do to one another. But he does not send lightning bolts to destroy the ungodly. And that is fantastic. God says, ‘I can’t force you. I beg you, please for your own sake, make the right choice. I beg you.’

“When you do the right thing, God forgets about God’s divine dignity and he rushes and embraces you. ‘You came back, you came back. I love you. Oh how wonderful, you came back.’”

via God Is Not A Christian: Desmond Tutu And The Dalai Lama’s Extraordinary Talk On God And Religion.

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Found art


The New Year and The New Bodhisattva

Link to the original article:

This article discusses the new Bodhisattva.

Like each New Year before it, 2013 will lift each of us into further uncharted territories, posing challenges to our compassion, understanding and social well-being.   Meanwhile, the role of Buddhism in our Western society is maturing.  It has been known primarily as a path of individual liberation in our culture, and so Buddhism has been relegated to the “self-help” section of bookstores for many decades.

But can our search for individual awakening continue unhindered if large-scale starvation spreads to our neighboring towns and villages, if our retreat centers have no clean drinking water, and if the economic institutions which perpetuate these troubles are left unchecked?

Below is a piece by David Loy called “The New Bodhisattva” (originally published in the Shambhala Sun under the name “Enter .. the Bodhisattva”) which contemplates the very story which motivates our practice.  As we refresh and re-engage our own path at the start of a New Year, we have an opportunity to consider where our intentions lie in relationship to liberation — am I in it to win it, or for the benefit of all?  And maybe those two things needn’t be so separate.


The New Bodhisattva

DAVID LOY on why the bodhisattva ideal is what the world needs now.

Unless you’re on long retreat in a Himalayan cave, it’s becoming more difficult to overlook the fact that our world is beset by interacting ecological, economic, and social crises. Climate breakdown, species extinction, a dysfunctional economic system, corporate domination of government, overpopulation—it’s a critical time in human history, and the collective decisions we have to make during the next few years will set the course of events for generations to come.

Yet the more we learn about our situation, the more overwhelmed and discouraged many of us become. The problems are so enormous and intimidating that we don’t know where to start. We end up feeling powerless, even paralyzed.

For those inspired by Buddhist teachings, an important issue is whether Buddhism can help us respond to these crises. As Paul Hawken points out in Blessed Unrest, there are already a vast number of large and small organizations working for peace, social justice, and sustainability—at least a million and perhaps over two million, he estimates. the question is whether abuddhist perspective has something distinctive to offer this movement.

Historically, churches and churchgoers have played an important part in many reform movements; for example, the antislavery and civil rights campaigns. But much, perhaps most, of the impetus in the West for deep structural change originates in socialist and other progressive movements, which traditionally have been suspicious of religion. Marx viewed religion as “the opiate of the people” because too often churches have been complicit with political oppression, using their doctrines to rationalize the power of exploitative rulers and diverting believers’ attention from their present condition to “the life to come.”

This critique applies to some Buddhist institutions as well—karma and rebirth teachings can be abused in this way—but at its best, Buddhism offers an alternative approach. The Buddhist path is not about qualifying for heaven but living in a different way here and now. This focus supplements nicely the customary Western focus on social justice and social transformation. As Gary snyder put it half a century ago, “The mercy of the West has been social revolution. The mercy of the east has been individual insight into the basic self/void. We need both.”

We need both because when we do not acknowledge the importance of individual transformation, social transformation is repeatedly subverted by powerful elites taking selfish advantage of their position. Democracy may be the best form of government, but it guarantees nothing if people are still motivated by greed, ill will, and the delusion of a self whose well-being can be pursued indifferent to others’ well-being.

We need both personal and social transformation so we can respond fully to the Buddha’s concern to end suffering. The Buddha emphasized that all he had to teach was suffering and how to end it. This implies that social transformation is also necessary in order to address the structural and institutionalized suffering perpetuated by those who benefit from an inequitable social order.
Is there something specific within the Buddhist tradition that can bring these two types of transformation together in a new model of activism connecting inner and outer practice?
Enter…the bodhisattva.

According to the traditional definition, the bodhisattva chooses not to enter the state of perfect peace, nirvana, but instead remains in samsara, cyclic existence, to help all sentient beings end their suffering and reach enlightenment. Instead of asking, “How can I get out of this situation?” The bodhisattva asks, “What can I contribute to make this situation better?” Today, more than ever, we need to understand thebodhisattva path as a spiritual archetype that offers a new vision of human possibility.

Wisdom and compassion are the two wings of the Buddhist path, and we need both to fly. Wisdom is realizing that there is no “me” separate from the rest of the world, and compassion is putting that realization into practice. Although not a buddhist, the neo-Advaitin Nisargadatta made this point very well: “When I look inside and see that I am nothing, that’s wisdom. When I look outside and see that I am everything, that’s love. Between these two my life turns.”

The vision of socially engaged Buddhism is to help develop an awakened society that is socially just and ecologically sustainable. It seeks to open up new perspectives and possibilities that challenge us to transform ourselves and our societies more profoundly. This brings us to the bodhisattva’s path as a new archetype for social activism.

Bodhisattva activism has some distinctive characteristics. Buddhism emphasizes interdependence (“We’re all in this together”) and delusion (rather than evil). This implies not only non-violence (violence* is usually self-defeating anyway) but a politics based on love (more nondual) rather than reactive anger (which separates us and them).

The basic problem in our society is not rich and powerful bad people but institutionalized structures of collective greed, aggression, and delusion. The bodhisattva’s pragmatism and nondogmatism can help cut through the ideological quarrels that have weakened so many progressive groups. And buddhism’semphasis on skillful means cultivates the creative imagination, a necessary attribute if we are to construct a healthier way of living together on this earth and work out a way to get there.

Yet those attributes do not get at the most important contribution of the bodhisattva in these difficult times, when we often feel overwhelmed by the magnitude of the challenge and are tempted to despair. thebodhisattva’s response? To quote the U.S. Army Corps of Engineers: “The difficult we do immediately. The impossible will take a little longer.” According to the classical formulation, the bodhisattva takes a vow to help liberate all living beings. Someone who has volunteered for such an unachievable task is not going to be intimidated by present crises, no matter how hopeless they may appear. That is because thebodhisattva practices on both levels—inner and outer—which enables one to engage in goal-directed behavior without attachment to results.

As T. S. Eliot put it, “Ours is in the trying. The rest is not our business.” The bodhisattva’s job is to do the best one can, without knowing what the consequences will be. Have we already passed ecological tipping points and human civilization is doomed? We don’t know. Yet rather than being intimidated, thebodhisattva embraces “don’t know mind,” because Buddhist practice opens us up to the awesome mystery of an impermanent world where everything is changing, whether or not we notice it. I grew up in a world defined by a “cold war” between the U.S. and the Soviet Union we all took for granted—until communism suddenly collapsed. The same thing occurred with south african apartheid. Tf we don’t really know what’s happening, how do we really know what’s possible, until we try?

The equanimity of the bodhisattva-activist comes from non-attachment to the fruits of one’s action, which is not detachment from the state of the world or the fate of the earth. What is the source of this nonattachment? That question points to the fruits of the bodhisattva’s inner work. The Diamond Sutra says that we save all living beings by realizing that there are no living beings to save. The bodhisattvarealizes shunyata, emptiness—that dimension in which there is nothing to gain or lose, no getting better or worse—but is not attached to that realization. As the Heart Sutra emphasizes, forms are empty, and emptiness is form. Emptiness is not a place to dwell that is free from form; it is experienced only in the impermanent forms it takes, the forms that constitute our lives and our world.

For the buddhist activist, these are the two dimensions of practice—form and emptiness, personal transformation and social transformation, opposite sides of one coin. As Nisargadatta might put it, “Between these two the bodhisattva’s life turns.” Our world needs both.


From the November 2012 Shambhala Sun magazine. Click here to read more from the Sun.

David Loy is a leading theorist on the intersection of Buddhism and social activism. His groundbreaking books include A Buddhist History of the West: Studies in Lack; Money Sex War Karma, and The World is Made of Stories. Loy is a teacher in the Sanbo Kyodan tradition of Zen. A professor for twenty years, he now leads workshops and retreats nationally.

Relief image of an eleven-faced depiction of the bodhisattva Avalokiteśvara, fromJiuhuashan in China’s Anhui province. Photograph taken by Nat Krause June 2004.  Used with permission from Wikimedia Commons.

*note: and earlier version of this post mistakenly implied non-violence is usually self-defeating, but should have read “violence” is usually self-defeating.

Tips to Avoid Relapse During the Holiday Season

Addiction Counseling Holiday tips

Tips to avoid relapse during the holiday season.

The holidays are a time for celebration and joy but for many recovering alcoholics and addicts there can be unforeseen relapse triggers. The following is a list of tips which can help you maintain your sobriety while enjoying the season.

Holiday Parties – Take a sober friend with you and always make sure to have your own transportation. This will allow you to have support and provide you with a safe and reliable means of leaving the party if you become uncomfortable. Bring your own non-alcoholic beverage and practice what you will say if an alcoholic drink is offered. Responses such as “I am not drinking tonight” or “I don’t drink anymore” are good things to say that can help to reduce any anxiety you may experience when you are offered a drink.

Take Care of You – Make sure to eat regularly and get enough rest. Watch for depression or anxiety and make sure to utilize any support systems you have in place. Attend extra meetings, talk with your sponsor, or speak with your counselor about any issues that arise.  Use the program slogan HALT to remember not get to hungry, angry, lonely, or tired.

Help Others – Helping others makes us feel good and is an important part of the recovery program. There are many ways to help others during this time of year for instance you could participate in a toy drive, volunteer at a local soup kitchen, or attend more meetings.

These tips can help you to identify and avoid relapse triggers and maintain your sobriety during the holiday season.

Albert Ellis

Albert Ellis (September 27, 1913 – July 24, 2007) was an American psychologist who in 1955 developed rational emotive behavior therapy (REBT). He held M.A. and Ph.D. degrees in clinical psychology from Columbia University and founded and was the president and president emeritus of the New York City-based Albert Ellis Institute[1]. He is generally considered to be one of the originators of the cognitive revolutionary paradigm shift in psychotherapy and the founder of cognitive-behavioral therapies. Based on a 1982 professional survey of U.S. and Canadian psychologists, he was considered as the second most influential psychotherapist in history (Carl Rogersranked first in the survey; Sigmund Freud was ranked third)[2].


References for later study: (from wikipedia)

  1. ^ Albert Ellis Institute
  2. ^ New York Times: Despite Illness and Lawsuits, a Famed Psychotherapist Is Temporarily Back in Session December 16, 2006
  3. a b New York Times: Albert Ellis, Influential Psychotherapist, Dies at 93
  4. ^ psychotherapy.net: An Interview with Albert Ellis, PhD Rational Emotive Behavioral Therapy
  5. a b Albert Ellis institute: A Sketch of Albert Ellis[dead link]
  6. ^ Ellis A. (1991). General semantics and rational-emotive therapy: 1991 Alfred Korzybski Memorial Lecture. Institute of General Semantics
  7. ^ Korzybski A. (1933). Science and Sanity. Institute of General Semantics, 1994, ISBN 0-937298-01-8
  8. ^ Dr. Mike and Dr. Lidia Abrams: A Brief Biography of Dr. Albert Ellis 1913-2007
  9. ^ Nielsen, Stevan Lars & Ellis, Albert. (1994). A discussion with Albert Ellis: Reason, emotion and religion, Journal of Psychology and Christianity13(4), Win 1994. pp. 327-341
  10. ^ Ellis A. (2000). Can rational emotive behavior therapy (REBT) be effectively used with people who have devout beliefs in God and religion?. Professional Psychology: Research and Practice, 31(1), Feb 2000. pp. 29-33
  11. a b c Yankura J. & Dryden W. (1994). Albert Ellis. SAGE.
  12. ^ Recollection of Stevan Lars Nielsen, Ph.D. who was present at the 90th birthday party
  13. ^ The New Yorker: The Human Condition – Ageless, Guiltless
  14. ^ NY Courts: Ellis v Broder (2006 NY Slip Op 26023)
  15. ^ William Knaus, Jon Geis, Ed Garcia. A Message in Support of Dr. Albert Ellis from Three Former Directors of Training of the Albert Ellis Institute

Conflicts and Challenges

Major Conflicts and Cultural Challenges

Interpersonal Conflicts

Prejudice and Stereotyping

Prejudice and stereotyping are common responses on both sides to the issue of multiculturalism as diverse groups attempt to cohabitate in the same space. This form of individual discrimination appears when one is judged on social group membership and when the characteristics of a whole group are viewed to be typical by another group. “The psychologist, Gordon Allport wrote that, “The human being must think with the aid of categories … (which are) the basis for normal prejudgment. We cannot possibly avoid this process. Orderly living depends on it” (p. 20, 1954)”(Harvey, & Allard 2005 p.4). When an individual from a dominant group forms an opinion of another based on prejudice or stereotyping it can create tension in any type of interpersonal interaction. According to (Harvey, & Allard 2005) prejudice and stereotyping can be positive, negative or neutral. It is the negative stereotyping and prejudice that causes conflict for members of groups which are not in the dominant position.


The issue of privilege is a major area of interpersonal conflict. There can be multiple types of privileged groups which impact an individual. “In American society being male, white, able-bodied, middle-class, Christian, and straight are the more powerful and therefore privileged groups” (Harvey, & Allard 2005 p.6). Membership in one or more of these groups brings conscious or unconscious unearned status and members of one of these groups may not be able to realize that everyone does not experience the world in the same way that they do. It takes introspection on the part of all involved in the process to navigate the potential explosive interpersonal interactions that take place. The healthy expression of dealing with diversity requires that individuals learn what their conscious and unconscious bias are and work with them individually to embrace the differences without oppressing or discriminating against others.

To Assimilate or not?

The push to assimilate rather than maintain individual diversity may be experienced on an interpersonal level. As the values and norms of the dominant culture act on the individual a conscious choice must be made as to what aspects of the dominant group will replace the established mode of operation. “The point is that some cultural features are better than others must be insisted on today…” (Harvey, & Allard 2005 p.71). Some may suggest that all values and beliefs hold an equal weight but the reality is that there are some aspects of culture which are better than others. The trick will be to not take a position that one’s specific position is better simply because they are a member of a more powerful group. This may be easier to deal with on an intrapersonal level than an interpersonal level as the blending of cultures and sub-groups continues to occur in the United States.

Intrapersonal Conflicts

Economic Impact

“Immigrants will account for nearly two-thirds of the country’s population growth between now and 2050, according to U.S. Department of Labor. Minority groups will constitute almost half of the population by then…” (Hyatt 2008). Successful businesses and effective policy of the future will need to take the shifting demographics of the U.S. society into account if they hope to succeed in the future. The impact of a culturally diverse society on the economy, entrepreneurship, employment, taxes, social services, and neighborhoods all play out in a variety of ways. There are costs associated with the integration of diverse groups into established structures and according to (Harvey, & Allard, 2005) it is difficult to pin down the exact costs or ways to measure the positive and negative influences that diverse groups may actually have. “Diversity represents a company’s fundamental attitude that not only respects and values the individuality of its employees but also understands how to tap the potentially significant contributions inherent in diversity” (Lockwood 2005).

Institutional Structure Impact

Government agencies, social institutions and business in general will have to take the needs of culturally diverse groups into account as their numbers grow and the services required meeting their needs increase. There will be a natural assimilation process as these groups continue to evolve but by taking a proactive position problems may be avoided and the strength of multiculturalism will be capitalized upon by progressive institutions and businesses.

Faith and Religion Impact

Religious and spiritual beliefs cause division and are a major cause of intrapersonal conflicts today. Group membership or non-membership in faith based groups can cause participants in various groups to cast wide judgment on a member of a group that has different religious beliefs. The very nature of religion is that one’s view is correct and all others are not. While there are some forms of spiritual perception which embrace all faiths and expressions of religion most of the devout followers of a specific religion (in the U.S. Christian) view any deviation from their chosen faith system as inferior.

Language Differences Impact

There are language differences between various groups and accepted norms of communicating which are easily misinterpreted. This can lead to intrapersonal discord and confusion. If an individual does not speak the native tongue of a culture or has different verbal or non-verbal communication style this can lead to strengthening stereotypes and prejudice among various groups. Each group has “ritualized” forms of communication which may not be apparent to the other groups (Harvey, & Allard, 2005). Managing intrapersonal communication between groups is very important in business and other areas so as to avoid potential conflict or crisis and the more people that become aware of various communication styles the better it will be for the society as a whole.


Harvey, C.P., & Allard, M.J. (2008). Understanding and managing diversity: readings, cases and exercises (4th ed.). Upper Saddle River, NJ: Prentice Hall. ISBN:9780132069106

Hyatt, J. (2006). Found in translation how to make the multicultural work force work. Inc, 28(10), 40-42. Retrieved from Academic Premier database.

Lockwood, Nancy R.  (2005, June). Workplace diversity: leveraging the power of difference for competitive advantage. HRMagazine, 50(6), A1-A10.  Retrieved January 25, 2010, from ABI/INFORM Global. (Document ID: 852131861).

Multiculturalism – an attempt to define the term.

As this learner researched the term multiculturalism it  become apparent that it is difficult at best to come up with an exact and clear definition for this dynamic concept. One definition this learner found was :
“Multiculturalism is a philosophical stance that advocates for equal opportunity for individuals from diverse cultural backgrounds. As such, multiculturalism affirms the rights of individuals to the pursuit of personal meaning, equality, social justice, and democratic participation, regardless of cultural background or composite cultural makeup. Based upon the great foundational documents of U.S. democratic government, the Declaration of Independence, the Constitution of the United States, and the Bill of Rights, multiculturalism strives to extend the rights portrayed in these documents to all cultural groups in the United States. Multiculturalism is sometimes viewed as an approach to studying culture in an effort to analyze the effects of various microcultural characteristics upon access to the normalized rights of middle-class individuals in the United States.” (Angel, 2006)

Given the nature of this definition it would seem that the term itself would mean different things to different people depending on their particular point of view. Multiculturalism in its essence requires the individuals involved in the process to embrace their specific differences and at the same time interact in a cohesive whole in order to establish a more diverse and accepting society that appreciates the unique characteristics of each “microculture” involved in society. As pointed out by the following definition of multiculturalism; it is plain to see that the term itself has a dynamic nature:

“Perhaps the greatest challenge to the location of a specific definition of multiculturalism is multiculturalism itself. The lack of a complex theory of multiculturalism is perhaps a testament to the fact that multiculturalism, as the term suggests, is a multiple articulation of varied, contradictory, and contested ideas and explanations for complex human behaviors, functions, rituals, and ceremonies. Therefore, any attempt to homogenize it into a singularly defined concept can only create confusion and reinforce the stereotypes that multiculturalism hopes to avoid in the first place. (Moodley, Curling, 2006)”

The lack of a single clarified definition for the term does not however mean that there are not specific competencies required by those who are attempting to engage in furthering the study and application of multiculturalism. At its very core is the attempt to reduce prejudice and minimize the impact of stereotypes as individuals attempt to continue to build a multicultural society. There are basic skills required that must be clarified for the understanding of this thought process to integrate into our culture. According to Angel(2006) there are fundamental characteristics that aid in promoting multiculturalism. One must realize that cultural differences have strength and value.  The expression of human rights is valued.  Social justice and equality are valued. The continual promotion of attitudes and values associated with the continuance of a democratic society needs to be stressed. The promotion and redistribution of power among diverse groups through changes in policy is important.

These lofty goals meet with barriers in actual implementation due to the fact that it is difficult to see the world through the perspective of another person and to really understand the nature of this type of interaction. Members of the dominant group may feel that they have created a policy or institution which is meeting the needs of a minority group but upon further examination the institution itself is structurally flawed or unaware that there are issues which still need work. Over time there have been Acts and laws put in place to aid in the furthering  and protecting the rights of minorities but the root causes of the need for the laws have not been changed. This type of change takes time, education and experience and can be filled with highly explosive and difficult topics that need to be addressed at many levels of society.  What is important is that the individual look deep within and explore their own bias and assumptions about various groups and become familiar with where they need to do work to improve on their implementation of a multicultural society. This way policy can be established which will continue to allow the institutions and structures currently in place in our society to evolve into more effective and democratic vehicles to meet the ever changing needs of society as a whole.


Moodley, Roy and Deone Curling. “Multiculturalism.” Encyclopedia of                    Multicultural Psychology. Ed. Yo Jackson. Thousand Oaks, CA: Sage             Reference, 2006. 324-325. Gale Virtual Reference Library. Gale. Capella       University. 13 Jan. 2010 <http://go.galegroup.com.library.capella.edu/ps/start.do?p=GVRL&u=minn04804&gt;.

Angel, Roma B. “Multiculturalism.” Encyclopedia of Educational Leadership          and Administration. Ed. Fenwick W. English. Vol. 2. Thousand Oaks,             CA: Sage Reference, 2006. 676-681. Gale Virtual Reference Library.             Gale. Capella University. 13 Jan. 2010                                   <http://go.galegroup.com.library.capella.edu/ps/start.do?p=GVRL&u=minn04804&gt;.

Discriminatory Sites to Muslims and Hispanics

Specific learning goals:

  1. To gain a greater understanding of the U.S. and international Muslim community specifically focusing on how members of this minority are treated as they attempt to integrate into U.S. society.
  2. To examine the economic, cultural and demographic impact that Hispanic immigrants are having on the U.S. society.

Action Plan:

Research will be conducted from various points of reference on each topic and an attempt will be made to analyze the specific impact that each group has on the U.S. society and conversely the impact that the U.S. culture is having on each individual group.

Differences in the groups will be identified as well as issues specific to each group as they try to keep their own unique cultural flavor while working within the context of the U.S. society.

Specific to the Muslim community the stereotype of terrorism will be examined as well as prejudices of Americans to this group. A comparison to the Japanese internment will be made.

The topic of religious differences will be addressed as the Muslims interact with a Christian culture.

For the study of the Hispanic immigrant attention will be paid to English as a second language (ESL) issues and other special educational requirements that this group requires.

The issue of U.S. Border patrol will be addressed as well as the difference between documented and undocumented migrants.

Issues of possible consideration are the impact of health care, politics and economic inequalities that exist for the migrants.

Discriminatory web sites:

http://www.masada2000.org/  –

This is a web site which is full of  inflammatory content and statements which attempt to show how Muslims and the religion of Islam is evil. There is no specific mention of the distinction between terrorists and the Muslim population as a whole. There is no need to go into great detail on the full extent of the content of the site but one example can show the intent of the site:

Will Democracy Flourish in Iraq?
“You can’t teach a monkey to speak and you can’t teach an Arab to be democratic. You’re dealing with a culture of thieves and robbers. Muhammad, their prophet, was a robber and a killer and a liar. The Arab destroys everything he touches!”

This site is difficult to determine who is actually producing it and it is understandable due to the fact that some of the inflammatory remarks would incite others to act against it. This site also focuses on the Jewish community who are striving for peace and a resolution to the conflicts in the world and casts them in the same light.

Use of highly charged religious arguments are utilized to provide content as well as many links out to other web sites and content on the Internet related to the topic to make their case and show their point of view.

This is a difficult topic to contemplate as there is so much hatred on both sides.

http://www.ccir.net –

Web site for a California based anti immigration organization which provides links to government officials who support the sites stance. This site uses reference to the 14th amendment and provides an argument against immigration and the ability of those born in the U.S.  to automatically be granted citizenship.

There are links to radio shows and other media which support the stance of the web site. This site does provide a physical address and contact information and the use of and reference to government officials could give the impression that this is a well supported and legitimate web site.

While this learner was reviewing both of these web sites it was apparent that the intent of them is to flame prejudice and provide content for those who are of like mind. The first amendment gives people the freedom of speech and it is up to the viewers to determine if the content on these sites has any validity to them.  These two topics  chosen to review are difficult to contemplate and there are high emotions and heated debates on both sides. For the purpose of this post this learner sees that there is still much work to do with regards to moving U.S. society to one that embraces multiculturalism.