The Language and Culture of Poverty and Wealth

Several years ago when I was in my early teens I heard someone explain that the main difference between people who remain poor and people who become wealthy and maintain their wealth is their view of the purpose of money. ‘The poor,’ he said ‘see money as something to be spent, while the wealthy see money as something to be invested.’

I was young and poor when I heard this so I didn’t fully understand it, but I could tell it had the ring of truth. Over the years it’s an idea I have explored more thoroughly and with great results.

Poverty is a huge concern in American society, and all over the world. Politicians, activists and social scientists spend countless hours on this topic, proposing solutions. Billions of tax and charitable dollars are spent and new laws and policies are made each year trying to rearrange society to combat it, yet millions of Americans remain poor.

Poverty and Wealth are Cultural

In 1966, the anthropologist Oscar Lewis coined the term “Culture of Poverty” and asserted that the deeply impoverished, regardless of ethnicity, history, or location on the globe all tend to share “remarkable similarity in the structure of their families, in interpersonal relations, in spending habits, in their value systems and in their orientation in time.” Like all cultures, once it has “come into existence it tends to perpetuate itself.”

Just as there is a culture of poverty however, there is also a Culture of Wealth that can be observed, a manner of living and relating to the world that produces and maintains economic stability and abundance in the lives of its participants. There are many factors, beliefs, ideals, values, and behaviors that distinguish one culture from another. Oscar Lewis identified 70 markers that contribute to the culture of poverty, and the culture of wealth is directly inverse to them. But what is the primary factor by which anthropologists categorize and separate cultures from each other?

Language Matters

The most significant factor that separates one cultural group from another is language. Similarly, subcultures within larger societies can be distinguished by their use of language, lingo, slang, jargon, vocabulary and professional terminology.

Linguists Edward Sapir and Benjamin Lee Whorf suggested that language and its use may have a significant impact on an individual’s perception, cognition and their view of reality. This is known as the Sapir-Whorf Hypothesis.

Numerous other linguists have suggested that features within language from vocabulary and grammar to phrases and metaphors influence if not dictate the structure of human thought. The manner in which we perceive and comprehend the world is heavily dependent on our understanding and use of language.

This is also the theoretical foundation for the discipline of Neuro Linguistic Programming (NLP) which studies the effects language has on the subconscious mind and its influence on behavior.

The metaphors a person uses give the key to their life and the way they think. A person to whom life is an adventure is going to approach events quite differently from a person for whom life is a struggle.

Organizations use metaphors. An organization that prides itself on its team players is going to react differently from one that sees itself as a fighting force. One current metaphor for business is a ‘learning organization’, which conjures up a rather different picture.

Strangely the financial world is sprinkled with liquid metaphors. They talk of cashflow, flooding the market, liquid and frozen assets, floating a company. Money is like water, perhaps?
Metaphors are not right or wrong, but they have consequences for how people think and act. (O’Connor-McDermott, 122)

       

It’s well understood that in all fields of professionalism there is a lingo, a vocabulary, terminology that must be learned in order to function at even a novice level. If one aspires to be an engineer, a biologist, or a sailor he must learn the application of a particular vocabulary and vernacular. It should be no surprise to realize that economics, personal finance and simple successful household budgeting require a similar level of competency with its own vernacular, the language of commerce.

Robert Kiyosaki, the author of the popular Rich Dad series of financial books states;

The difference between a rich person and poor person is that person’s vocabulary. You need to learn words such as producer price index, profits and cash flow. In order for a person to become richer they need to increase their financial vocabulary. (Kiyosaki)

This makes sense. Pick up any book about finance and you will run across terminology such as: investment objective, index fund, international equity and the language of commerce, of the Culture of Wealth is revealed. If an individual never has a clear understanding of terms such as positive and negative cash flow, disposable income, financial assets and liabilities, he will never think to apply them to daily life and therefore find difficulty accruing and maintaining wealth.

       

ATTITUDE AND SPENDING PATTERNS

Without the language to conceive of basic financial principles, the Culture of Poverty carries with it many other behavioral factors that keep people stuck in the lowest economic bracket. This behavior is characterized by apathy or hostility toward wealth and finances, a belief in the virtue of poverty, as well as irresponsible and extravagant spending patterns in order to project an appearance of wealth. This equates to financial self sabotage.

Delayed gratification is a foreign concept to the culture of poverty. When the poor find a source of steady income they typically squander it through extravagant spending patterns on short term experiences and material things that quickly lose value. The financially secure however behave very differently.

Thomas J. Stanley, Ph.D., author of The Millionaire Mind, a study of the lifestyle and habits of millionaires found that common behaviors of people whose net worth was $1 million or more included such habits as living below one’s means, entertaining family and friends at home rather than going to extravagant parties in the tradition of the beautiful people. Rather than spending their money on excessive consumables they chose to study and plan investments, attend religious services, and they avoided the use of credit and debt (Stanley 366).

Dr. Stanley found that most millionaires have a well balanced life style without the flashiness of rock stars and Hollywood celebrities. They lead relatively normal lives, but spend a good portion of their time on activities directly related to their financial goals.

       

Similarly, Rabbi Daniel Lapin has compiled a whole list of behaviors, beliefs, and attitudes that tend to lead Jewish people into successful positions and financial outcomes.

Conclusion

In conclusion I’ll say again that poverty and wealth are cultural phenomena, and both of those cultures are in large part a result of language which determines a person’s perception of reality and therefore their behavior. Those individuals who escape the chains of poverty have learned to use and apply elements of the language of commerce while those who remain in poverty do not.

Once an individual familiarizes himself with the vernacular of finance to the point that he feels comfortable working with and applying it on a daily basis, he begins to view things from a much more financially competent perspective. Naturally, this financially competent perspective influenced by a familiarity with economic language is a significantly motivating factor to financially responsible behavior.

If more people of all ages were to become educated in this manner, though many individuals may still never become truly ‘wealthy’ those who put this education to use will come out of poverty and begin to establish executive control over many more aspects of their lives and their community.

If you really want to start learning to be financially independent, start by picking up a book on financial terms. It will change your life.



How to Learn to Play the Guitar

Learning to play a musical instrument can be one of the most rewarding pastimes a person can pursue. Among the myriad of instruments to choose from, none is more popular and accessible in Western culture than the guitar. The best method to learning to play the guitar is to secure formal lessons from a qualified and experienced instructor. The following points can be used along with such lessons or in place of them until such lessons can be obtained.

Acquire a Quality Instrument
The most vital aspect to learning to play any instrument is to have regular access to it. Fortunately guitars are very accessible and can be obtained at affordable prices from retail stores, pawn shops, and private sellers. Due to the nature of being a stringed and fretted instrument it is important to pick up a quality guitar. Learning the guitar is an experience that causes a certain amount of discomfort in the hands and fingertips for beginners. A poorly manufactured or damaged guitar can make the learning process even more discomforting and discouraging; making it more likely that beginners will give up the process before they experience any improvement. For this reason it is vital to have a quality guitar. These can be acquired brand new for as little as $100 at retail.

Acquire Educational Material
Educational material can be acquired at nearly any music store that deals in guitars, or from the internet. Many of these come in the form of books, some also contain audio disks, or DVDs. What a beginner is looking for is material that explains all the basics: the names of the different parts of the guitar, names and numbering of strings, fingers, tuning, and general care. It should naturally also contain examples of several open chords, barre chords, and at least a few progressions, and scales. If the material also contains examples of well known classic tunes, consider it a bonus.

Learn Chords
The foundation of guitar playing is rhythm, and chords are essential to playing rhythm guitar. The easiest chords to learn for a beginner are A, E, and then D. Any quality beginner material should contain these chords as well as many others. The internet is also full of many helpful sites that give this information away for free.

Learn Progressions
Progressions are a series of chords in a specific key that form the basis of songs. Many popular tunes are built upon progressions with as few as three chords. One such progression consists of the above mentioned chords, A, D, and E. This progression can then be built upon with other chords to create even more complex tunes. Understanding progressions is invaluable to learning to play or write songs.

       

Learn Scales and Theory
Music theory is vitally important to the process of actually understanding how and why music works. This includes how chords are formed, how progressions are made, and how melodies function. At the outset of learning music theory, one needs to learn scales.

Practice, Practice, Practice
“Practice” seems like an obvious bit of advice for anyone looking to increase their abilities, but one might be surprised just how many people expect to become the next Jimi Hendrix or Eric Clapton overnight. It’s just not going to happen like that. Practice at least one hour every day. Begin each practice session by warming up with something familiar. Once you are warmed up and in the musical state of mind, move into something new, or something you are still learning. You will certainly see improvement.

Jam with Other Players
Fortunately for new guitarists, their chosen instrument is so popular that other guitarists are typically abundant in any town. When looking to learn or improve your skills as a player, nothing can replace the experience gained by jamming with other players. It doesn’t necessarily matter if these players are more experienced than you, although that certainly helps. Even a guitarist with twenty years experience can learn something from a newbie with less than a year of playing. This is because playing music is such a personal experience that we all bring ourselves into the process, find our own licks, tricks, and techniques. We all have our own style, and even with limited experience we can actually wind up teaching our instructors, or learning from our students.

Once you’ve been playing regularly for six to twelve months with consistent practice you’ll start to become fairly proficient in the fundamentals. You should be able to play through a handful of songs, and should have some strong riffs and leads down. From here forward you’ll be progressing toward a level of proficiency that or maybe even join or start one of your own. Many great guitarists began working professionally without much more time behind them.

Happy playing!


What is the Name of God?

Naming God can be one of the most challenging ideas to the religious mind. The Spirit from which all things emanate, the creator of everything is truly an unfathomable force in the universe. It is beyond gender and similar terrestrial attributes, but everything that is male and female exists within It.

This Supreme Being is the most exalted of all things in creation. It is also the most misunderstood simply for its incomprehensibleness. Due to the limitlessness of this Being and the limitations upon human understanding, this Being cannot even truly be imagined or thought about. The limitations on human understanding and imagination make it impossible to even construct an accurate thought of this Being therefore any thought directed toward It is in fact about something else, something less. Consequently it can be said that this Being is equally impossible to worship since to worship requires the ability to conceive of the object of worship which as stated is inconceivable. And this is the problem that is faced when trying to name God.

This force within the universe is the source of all things and the container in which all things are held. According to the Hindu scholar and former President of India S. Radhakrishnan in his commentary on the Bhagavadgita “God includes the universe within Himself, projects it from and resumes it within Himself, that is, His own nature.” This is the force in the universe which has been given many names.

The Hopi Indians of North America know Him as Taiowa the Creator of the universe whom in the beginning existed in endless space. Muskogees call Him Ofvnkv, the One Above or Hesaketamese; the Breath-maker. The omnipresence of Wakan Tanka in the Oglala-Lakota tradition is a central idea to the recognition of Him as the four quarters of the world. As Joseph Epes Brown noted from his discussions with the Oglala holy man Black Elk; “The message ‘Be attentive!’ well expresses a spirit which is central to the Indian peoples; it implies that in every act, in every thing, and in every instant, the Great Spirit is present and that one should be continually and intensely “attentive” to this Divine presence.”

To the Maya, divine unity was recognized in their supreme deity Hunabku, which translates as One-State-of-Being-God. Peter Tompkins explains; The Maya believed that their supreme divinity functioned through a principle of dynamic dualism, or polarity, active and passive, positive and negative, masculine and feminine, by which, through the agency of four prime elements, air, fire, water and earth (symbolizing space, energy, time and matter) the whole material world was engendered.

This Allfather figure was credited with dispensing all form of measurement and movement and the mathematical structuring of the universe, i.e. the divine laws of creation. In the simplest terms this One Being is the source that set the universe in motion and gave humans our most basic but most vital verb “to be.”

Rabbi Arthur Green describes the name YHWY as a verb artificially rested in motion serving as a noun. “A noun that is really a verb is one you can never hold too tightly. As soon as you think that you’ve “got it,” that you understand god as some clearly defined “entity,” that noun slips away and becomes a verb again.” Rabbi Green goes on to explain that a more proper translation for this Name should be “Is-Was-Will-Be.” The implication of this translation suggests that God the Almighty, Most High Creator is in fact the very essence of existence and a truly eternal state of Being. Green continues to say; “God is Being. The four letters of the Name, taken in reverse order spell the word H-W-Y-H meaning existence.’ All that is exists within God The Name contains past, present and future.”

Rabbi Green also notes that another possible conjugation of the Name is Ehyeh or “I shall Be” and says this is the deepest name of God and to listen to the God who calls himself “I shall be” is to surrender the illusions that we are masters of our own fate. Green continues to say that “when Moses needed to give the slaves an answer that would offer them endless resources of hope and courage, God said; Tell them “Ehyeh sent you.” The Timeless God allowed the great name to be conjugated, as though to say: “Ehyeh. I am tomorrow.” Even when pressed for a description or definition of God the Father,’ the Catholic Church claims His two names are Being and Love and describe Him as; “He is who is, as he himself revealed to Moses.”

The fullness of God has been assigned many names throughout the centuries, none the less which is the title “Supreme Being.” And perhaps that is it in the end; the incomprehensible fullness of God is simply the most perfect and complete state of being which propels the universe forward through existence. God is Being, both noun and verb, the substance of the creative principle of existence.

Sources;

Radhakrishnan, S., The Bahgavadgita, Indus, New Delhi, 1994, pg 215

Brown, Joseph Epes, The Sacred Pipe, Black Elk’s Account of the Seven Rites of the Oglala Sioux, University of Oklahoma, Norman, 1989, pg 65

Tomkins, Peter, Mysteries of the Mexican Pyramids, Harper and Row, 1976, New York, pg 283

Green, Arthur, Ehyeh, A Kabbalah For Tomorrow, Jewish Lights, Woodstock, VT, 2004, pg 2

Flannery Austied, O.P., Vatican Council II, Vol. 2 Costello, New York, 1982, pg 389


Indigenism and Native Revivalism (2018)

 

The middle of the twentieth century saw an upsurge in Native Revivalism in western countries.  Although exploration of ancient Western religious traditions had existed in Europe and America since at least the 17th century, it was mostly practiced by eccentrics in secrecy and never had the wider popular appeal we see today.

With the ‘back to nature’ trend sensationalized by the 1960’s Flower-Power generation many doors were opened in the realm of altered-native religion.  Many hippies, realizing the difficulty of being accepted within Native American communities began a quest for connections with their own roots religion, leading them into exploring occult practices which over time progressed into the modern cultural revivalist movement.

Primarily, there are three wings within this movement.  I name them as such; Paganism, Heathenism and Indigenism.  On the surface, they all share many similar qualities, but represent three very different attitudes and beliefs concerning roots religion.

Paganism

This subcategory is the most common in the West and represents some of the most freeform and New Age spiritual ideas.  In this group we have modern witchcraft, Wicca, the Faerie traditions and eclecticism.  Typically the primary political interests of Pagans in general are those concerning freedom of religion issues, gender rights and ecological concerns.

Heathenism

Heathens are more geared toward recreating or revival of older and usually extinct religions.  In this category are groups such as Asatru, Imbas and other reconstructionist organizations.  Politically, heathens are often concerned with preservation of indigenous European cultural traditions, historical sites and language.  Generally speaking it’s also very important for Heathens to distinguish themselves from the more popular Wicca-oriented Paganism.

Indigenism

Indigenists represent living indigenous traditions of the world.  These are usually people somehow connected to a traditional native or aboriginal community.  This subgroup can easily stretch a bit to include communities such as the Vodoun, true Roots Rastafarians the Basques and certain Irish and Welsh communities of Europe.  Indigenists are politically tend to be involved with Native sovereignty struggles, land claims issues, ecological activism and cooperative communities.

Many individuals in the movement for Native Revivalism somewhat begrudgingly accept being labeled as a ‘pagan,’ though inside they feel more drawn to heathenry’s reconstructionist goals.  This yearning for an authentic connection to their indigenousness coupled with the goals of building and maintaining cooperative communities based on this separates them from the vast majority of the revivalists.  But it is when all these values become strongly aligned with and guided by the concerns and struggles of indigenous people in the world that they truly become Indigenists.

Indigenism is a little known term because in North America most Indigenists are Native American or “Native Hearts.”   Few if any people that are not directly involved in indigenous rights movements have ever even heard of the term.  There are many dynamics and complexities involved in this philosophy.  Indigenism is a spiritual perspective wrapped in a socio-political movement.

             

The socio-political dynamics of Indigenism and its relationship to Aboriginal people of the world is the driving force behind the movement today.  This is perhaps the most rational and revolutionary perspective in circulation today for the manner in which it flies in the face of both global Capitalism and Marxism, confronting colonialism and imperialism from both camps in many parts of the world.

Spiritual Purpose

When we take notice of the similarities between Indigenous religions we are often prone to question from whence they came.  Was there an original religion?  The question has in many ways been a significantly motivating factor in a lot of my earlier religious pursuits.  It makes for a great approach with solid, steady footsteps.  It can also represent a sort of red herring.  The answer to the ‘real’ question here just may be more in the modern Indigenist movement rather than in a quest for the ‘original religion.’

A particular Indigenist view on the origin of religion is such; that there is in fact only one Truth, one reality.  This Truth or reality is essentially the “Sacred Mystery,” the “Great Spirit,” or the “Creator.”  The ‘Creator’s’ reality is and has always been (to the indigenous) interpreted to us through our geography, ecology and community.  In essence, the creator’s ‘words’ are interpreted to us by the Earth or regional ‘divinities’.  Through the regional variations (or nature’s dialect) concerning the manifestation of these ‘truths’ and from our communities’ organization in coping with them we established our traditions and our religions.  This accounts for the similarities as well as the differences in indigenous religion.

Example; we must have water to survive.  Water is sacred.  This is a common theme in most religions.  But there is a very different practical and therefore spiritual perspective regarding the type of emphasis placed on water by desert peoples than by tropical islanders or swamp-dwellers (in most cases) even though the basic thematic construct is the same.  Naturally, this paradigm carries over into even deeper realms of religion.

Indigenist religion is as much about physical and social action as it is about faith and philosophy.  And the truth it follows is the unobtainable truth that must be pursued continually through our lives.  The ‘Red Road’ doesn’t really have an end to it.  It is a way of life, not just a belief system.  If one gives up the pursuit, one effectively gives up the path.  You put your arrows down, leave the wild hunt, succumb to stagnation and lose all the ground you’ve gained, resorting to crude methods to deal with a sophisticated life.  This is why it is the ‘Way OF enlightenment’ not the ‘Way TO enlightenment.’

Political Purpose

Indigenism in America is heavily influenced by the work of The American Indian Movement, Russell Means, John Trudell, The Zapatistas, and to a lesser degree Che Guevara brought “back to the fire” (as Creeks say).  It is centered on ‘tribal’ communities and around Native struggles from the Americas to Africa, Scotland, Russia, Japan, Hawaii and anywhere else the Indigenous are oppressed, disenfranchised, or dispossessed.

The Indigenist perspective stresses social decolonization, and localism rather than assimilation and globalism as a means to our survival as a species.  Differences between culture and religion are to be respected because the Creator gave us different cultures and religions the same way we were given different landscapes.  Indigenism stresses more self-sufficient communities, ecologically sound commerce, and gentler kind of warfare.  These ideas also cut deeply into national boundaries, especially those of a colonial nature.

Importance of Indigenism

In the old days survival and self reliance was of the utmost importance to our ancestors.  And in a way this should still be a core concept in our religion today.  We never really know when we may be separated from the ‘tribe,’ when we may become lost in the forest, stranded on an island or a survivor of a major cataclysmic event.  If an individual’s core philosophy and ‘religion’ is based on survivalist concerns and his relationship to his environment, he’ll be more prepared to face his obstacles with the heart of a warrior rather than the ass of a couch potato.  Couple this with an indigenous commitment to your community and you have the foundations of true indigenous religion, the heart of the ‘original’ religion – ‘paganism’ at its core.

Indigenism is a practical philosophy and way of life respecting human nature and its response to the modern world.  It is not a utopian dream.  It’s not for everybody; it’s for indigenous people and those with indigenous spirits.  Colonial people and their respective governments will have conflicts with this perspective, being that there is too little emphasis on control of the individual and of the land.  But this is our way of life.  This is our faith.  And this is what motivates us to act.  We live as natural people gifted with our own freedom and ingenuity, keeping our roots as firm as our branches and remaining One.

(Originally written and published in 2005, now revised for 2018)