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In Memoriam: The Triumph of Lyndon H. LaRouche, Jr.

A memorial event celebrating the life and legacy of American statesman, Lyndon H. LaRouche, Jr. was held in Manhattan, June 8th, 2019 with simultaneous satellite events watching across the country. See the full program below.


PDF of the program

Introduction – Dennis Speed

Prologue – Helga Zepp-LaRouche

Lyndon LaRouche in His Own Words
Dennis Speed, narrator

Hall Johnson (arr.): “When I Was Sinkin’ Down”

Hall Johnson (arr.): “I Don’t Feel No-Ways Tired”
Reginald Bouknight, tenor soloist
Schiller Institute Festival Chorus
Diane Sare, director

J.S. Bach: “Jesu, meine Freude,” BWV 227
Schiller Institute Festival Chorus
Andrés Vera, violoncello
Bruce Director, contrabass
John Sigerson, director

INTERMISSION

The Third Trial of Socrates
Dennis Speed, narrator

Roland Hayes: “They Led My Lord Away”
Elvira Green, alto

Roland Hayes: “Crucifixion”
Frank Mathis, baritone

Johannes Brahms: “Dem dunkeln Schoß der heil’gen Erde”
Schiller Institute Festival Chorus
John Sigerson, director

Ludwig van Beethoven: Sonata for Violonello and Piano, Op. 69
I. Allegro ma non tanto
II. Scherzo
III. Adagio cantabile
IV. Allegro vivace
Andrés Vera, violoncello
My-Hoa Steger, piano

Ludwig van Beethoven: “Adelaide,” Op. 46
John Sigerson, tenor
Margaret Greenspan, piano

Johannes Brahms: “Immer leiser wird mein Schlummer,” Op. 105, No. 4
Elvira Green, alto
My-Hoa Steger, piano

The Triumph of Lyndon LaRouche
Dennis Speed, narrator

Epilogue

Robert Schumann:
“Mit Myrthen und Rosen”, Op. 24, No. 9
John Sigerson, tenor
Margaret Greenspan, piano

Wolfgang Amadeus Mozart: “Ave verum corpus,” K. 618
To be sung by everyone

J.S. Bach: Chorale
“Wenn ich einmal soll scheiden” from St. Matthew Passion
Schiller Institute Festival Chorus

“Taps” for Lyndon H. LaRouche, Jr.


Webcast—Helga Zepp-LaRouche in China: East/West Cooperation Is The Only Way Forward

Schiller Institute founder Helga Zepp-LaRouche discusses her recent trip to China where she participated in the Conference on Dialogue of Asian Civilizations, May 15-16 in Beijing, keynoted by Chinese President Xi Jinping. Zepp-LaRouche and host Bill Jones discuss what’s actually at stake in the so-called US-China trade war, and how it’s possible to be resolved in a win-win manner for both nations. She warns that there is no benefit for the West to try to contain a nation like China, who has made so many contributions to human civilization. The only path forward that will be mutually beneficial for both countries, and their populations, is one of cooperation and overcoming the “Clash of Civilization” strategy of the western neo-cons.

 


Zepp-LaRouche Covered on US-China Ties on World’s Largest Urdu Website

Under the title: “U.S.-China Ties Key to World Economy Growth,” UrduPoint in Pakistan on May 24 covered Helga Zepp-LaRouche’s interview with Sputnik. The interview was also covered in a Pakistani community newspaper, the Jago Times based in northwest Texas, May 25th.

“The state of relations between Washington and Beijing will determine the path of the global economic output in the next decade,” Helga Zepp-LaRouche, the leader of the German Bürgerrechtsbewegung Solidarität, or Civil Rights Movement Solidarity party, told Sputnik. “The key to the future of the world economy is the relation between the U.S. and China, which already has more than 300 million middle class consumers, a number that will double in a decade,” Zepp-LaRouche said.

The upward trend of Chinese imports presents a chance for the United States to reduce trade deficit between the two nations.

“China will import $40 trillion worth of imports in the next few years. All of this will offer excellent opportunities for the U.S. to reduce the trade deficit with China by exporting into that growing market and will very likely be subject of a deal between Trump and Xi Jinping,” the politician added.  


Zepp-LaRouche in China: “The Highest Ideal of Mankind is the Potential of the Future”

Schiller Institute founder Helga Zepp-LaRouche has just returned from a 10-day visit to China, including public presentations and private meetings, which she stated went exceptionally well.

The trip began with her participation in the Conference on Dialogue of Asian Civilizations, held May 15-16 in Beijing, where President Xi Jinping delivered the keynote. Zepp-LaRouche presented a paper and a 10-minute speech, with the title “The Highest Ideal of Mankind Is the Potential of the Future,” which has already been published as part of the Conference proceedings. We feature it immediately below.

She also had daily, high-level meetings with representatives of many top institutions that she has been in touch with since the 1990s. She reported that these occurred at a moment of very grave tensions between China and the U.S.—because of the collapse of the trade talks, the Huawei affair, and other issues—which made her presence all the more important. Many people look to the LaRouche movement for solutions to these problems, she reported.

Zepp-LaRouche also delivered a speech at the Chongyang Institute for Financial Studies of Renmin University in Beijing, and granted a number of press and TV interviews.

In addition to Beijing, Zepp-LaRouche visited Nanjing where she met with the publisher of the Chinese-language edition of the first volume of “The New Silk Road Becomes the World Land-Bridge” special report, where she learned that the publisher had just published a second printing of that report, because they consider it one of the most important books of their publishing house. They also will be publishing a translation of the new report, “The New Silk Road Becomes the World Land-Bridge, Vol. II.”

hzl-wg-ii


The Highest Ideal of Mankind is the Potential of the Future

By Helga Zepp-LaRouche

It is the characteristic of turning points in history that the majority of people have no concept of what is occurring. Only those visionaries who have a clear idea of the positive potential of the future are able to intervene in the process at moments of decision, to avert potential catastrophes, and instead usher in a new epoch of humanity. We find ourselves in such a phase change: the old world order, as it developed after World War II and especially after the disintegration of the Soviet Union, is in a process of dissolution, but what the new order will look like is by no means decided yet. We are in a period when even international law seems to be overridden, as at the moment neither the UN nor any other institution seems to be able to enforce it.

But it is undeniable that the pendulum that favored Western civilization over recent centuries—though for thousands of years Asia had occupied an outstanding and even leading place in universal history—has long been swinging back. This is clearly supported by the demographic development of Asia, completely new strategic interventions such as the Belt and Road Initiative (BRI), and clear objectives, such as the concept “Made in China 2025” or the outlook that President Xi Jinping has set for China by 2050.

Tremendous opportunities for Asia arise from this, and perhaps along with them a completely new form of responsibility, which should ignite the inspiration to work out concepts about how to advance humanity as a whole. President Xi Jinping obviously has this very approach in mind when he speaks of the “Community of a Shared Future of Mankind.” We are now experiencing a precious moment, for never before in history has the conscious design of a new epoch, with the idea of a unified humanity as a higher idea, been so clearly defined as a task. If we want to create a more human order, it must be built on the best concepts that have been produced by various cultures. Those concepts must, so to speak, have an ontological character, because nothing in them can be accidental or of merely contemporary character, if they are to determine the Dharma—the moral codex—which the spiritual leaders, and with them Asian societies, are to follow in this new chapter of universal history.

It is also obvious that the impetus for defining this “righteous way” must come from the ancient traditions of Asia, such as Confucianism, Buddhism or Jainism, which are clearly linked to a commitment to lifelong self-cultivation and moral refinement of mankind. Though the West had the same claim in its Classical and Renaissance periods of humanism, the idea of the ethical improvement of man as a purpose in life is almost the opposite of the Western liberal model, where any priority of moral requirements or the superiority of one philosophy over another are emphatically rejected.

How then must the principles be designed, so that the new paradigm of a coming Community of Mankind is on such secure foundations that the requirements of modern natural science as well as those of a new system of international relations can be satisfied?

This question must be answered on different levels. A good starting point is The Five Principles of Peaceful Coexistence, or Panchsheel, as laid down for the first time in a formal way in the Trade and Transport Agreement between the Tibetan Region of China and India on April 29, 1954. The preamble states that the two governments have agreed on the following principles: 1. Mutual respect for each other’s territorial integrity and sovereignty, 2. Mutual non-aggression, 3. Mutual non-interference, 4. Equality and mutual benefit, and 5. Peaceful co-existence.

The first conference of independent Asian and African states in Bandung in 1955, led by Chinese Prime Minister Zhou Enlai and Indian Prime Minister Jawaharlal Nehru, expanded the Five Principles into the Ten Principles of Bandung. The same principles were underlined as a core element of international law at the 1961 Non-Aligned Conference in Belgrade. With the BRI, China has defined for the first time the concept of this relationship between nations as the basis of a global reorganization which is open to all nations. President Xi emphasized in his keynote speech at the first Belt and Road Forum in May 2017,

“We are ready to share the experience of development with other countries. We have no intention to interfere in other countries’ internal affairs, export our own social system or model of development, or impose our will on others.”

These principles of peaceful coexistence have deep roots in several Asian cultures. Some of these concepts are philosophical in nature, others are part of theological considerations. This article is about the identification of the approaches that have advanced humanity and are relevant to the future understanding among peoples. This is also the approach adopted by President Xi on his overseas visits, as he emphasized in a speech in New Delhi to the Indian elite in 2014:

“Even in ancient times, people in China came to the realization that a belligerent state, great as it may be, ultimately fails. Peace is paramount. Harmony without uniformity, and universal peace must be achieved. The Chinese concepts of ‘universal peace’ and ‘universal love’ are very similar to the Indian concepts of ‘Vasudhaiva Kutumbakum’ (the world as a family) and ‘ahimsa’ (do not inflict injury).”

Thus, in the ancient scriptures of India, the Vedic texts, the Upanishads, and the classical Sanskrit literature, there are many important concepts that have both a religious and a practical political significance. This includes, for example, the principle of ahimsa mentioned by Xi, the respect for all other creatures—not only the renunciation of any physical violence, but also of hurting the other in any way, either verbally or spiritually. Ahimsa is also a method of war prevention and conflict resolution, even for complex challenges in the real world.

The collections of the Rigveda are the oldest surviving complete literary work, and have been handed down orally for centuries with the help of sophisticated mnemonics. In the Rigveda there are fundamental thoughts on the cosmic order, which ultimately also provide the guideline for human action on earth.

In the Upanishads there are five principles that reflect the same basic orientation. The most basic concept is that of the all-embracing Brahman. “Ishawaram idam sarvam jagat kincha jagatvam jagat”—Everything that exists, wherever it exists, is permeated by the same divine power. This idea is found in a similar form in Gottfried Leibniz’s idea of the Monad, where within every Monad the entire lawfulness of the universe is contained.

The second principle is that the Brahman, the creative principle whose expression is the entire realized world, is in every individual consciousness, the Atman. Atman is the reflection of this all-embracing Brahman. It is the individual consciousness, but it is not fundamentally separate from Brahman. “Ishwara sarvabhutanam idise tishtati”—the Lord dwells in the heart of every individual. The relationship between Atman and Brahman is the core around which the whole Vedic doctrine revolves. In the philosophy of Nicholas of Cusa, this corresponds to the affinity of the macrocosm and the microcosm, which makes it possible for an intangible force—an idea created by creative reason—to bring about a further development of the physical universe.

A third Vedic principles is that because of their common spirituality all people are members of a single family. The Upanishads speak of humanity as amritashya putra, “Children of Immortality.”

The fourth concept the Upanishads present is the idea of the consubstantiality of all religions, all spiritual paths. “Ekoham svat virpra bahuda vadanti”—“The truth is one, the sage calls it by many names.” This idea corresponds to the “Sanatana Dharma,” the single religion which stands above all religions, an idea also expressed by Nicholas of Cusa in his Platonic dialogue “De Pace Fidei,” which he wrote immediately following the fall of Constantinople in 1453 and the associated bloody conflicts. In this dialogue, representatives of various religions and nations turn to God for help, because all of them are fighting wars against and killing each other in His name. God instructs them that they are all also philosophers in their respective nations and religions—beyond all religious traditions and teachings of the different prophets—and therefore can understand that above religion there is one God, and above different traditions, one truth. Incidentally, the Hindu Monk Swami Vivekenada cited the same argument in his famous speech before the World Parliament of Religions in Chicago on September 11, 1893: The followers of different religions have argued and fought each other purely because their point of view is too narrow, and they don’t grasp that the highest Being is infinite.

A fifth Vedic concept is that of the welfare of all creatures. “Bahujana shukhaya bahujana hitaya cha”—the Hindu philosophy seeks “the good of all people and all forms of life on this planet.” The affinity to the Confucian ideas of harmonious development of all is evident, as Confucius says explicitly: “They who have success should help others to succeed.” Naturally, this is the idea at the basis of the BRI and the conception of “win-win cooperation” between various nations. The Confucian philosophy also gives a name to the new era which was to begin with the prospective Japanese Emperor Naruhito: “Reiwa,” which literally means “pursuing harmony.” Japanese commentators emphasize that this term reaches back to the famous classical poetry anthology, “The Poem of Manyoshu,” though as the scholar Wang Peng points out, the term ling-he was used by the ancient Chinese emperors as the name for their reign, just as in present day China there are best wishes for peace and harmony.

The idea of a harmonious development of all as the basis for a world peace order is thus laid out in several Asian cultures, and stands in direct contradiction to the idea that relationships among nations constitute a zero-sum game. However, its realization in practice obviously requires a new stage of development in the evolution of mankind, the Age of the Spiritual Man, as Sri Aurobindo has expressed it; or the increasing dominance of the Noösphere over the Biosphere, in which Vladimir Vernadsky saw a trajectory laid out by the natural law of the universe.

The universe has an inherent lawfulness which advances it to higher stages of development. Vernadsky saw the creative reason of mankind as an essential component of that universe, as a geological power, which has been qualitatively advancing this higher development since the existence of human evolution. In the science of physical economy, Lyndon LaRouche delivered the proof of the absolute efficiency of human creativity, which distinguishes man from all known living creatures, with his concept of Potential Relative Population Density.

Yet this anti-entropic higher development is neither linear, nor the automatic result of objective processes—as in the variations found in historical or dialectical materialism, for instance—as, along with the objective effect of newly discovered physical principles in production processes, now a substantial component of this process has become the subjective intellectual and moral higher development of man.

In meeting the task of consciously shaping a new paradigm for humanity stated at the beginning of this article, it is certainly an enormous advantage for Chinese and other Asian cultures that, thanks to the philosophy of Confucius, the development of a moral character has been the most important goal of education in broad areas of Asia. Despite the considerable hype about the digitalization of the economy and the roll of artificial intelligence in future economic platforms, it will always be a question of the moral qualities of human beings which will determine whether the new technologies are deployed for the benefit of mankind, or for evil purposes. Thus, of first-rank strategic importance is the letter written several months ago by Xi Jinping to eight professors of the Chinese Academy of Fine Arts, where he emphasized the extraordinary importance of aesthetic education for the mental development of the youth of China. Aesthetic education plays a definitive role in the development of a beautiful soul, filling the students with love and promoting the creation of great works of art.

Thanks to the continual influence of Confucianism—only broken by the ten years of the Cultural Revolution—there is a continuing tradition going back thousands of years in which the development of a moral character represents the highest goal of education. It is thus taken for granted in China that attention to public morals and combating bad characteristics in the population constitute the precondition for a highly developed society. For example, the Court Report on Educational Goals of the Academic Ministry of the Qing government in 1906 required, above all course content, the teaching of public morals (gongde) and Confucian teachings on virtue, in order that “each has concern for others as he does for himself, and loves the state as one loves his own family.”

A key to understanding the special significance of aesthetic education in China today, however, lies not only in the teachings of Confucius—who assigned a crucial role in the development of a moral character to the occupation with poetry and good music—but in the scholar who has influenced China’s modern education system more than anyone else: the first Minister of Education of the Provisional Republic of China, Cai Yuanpei. Cai acquired the academic title of xiucai at the age of 15, due to his extraordinary intelligence and diligence, the highest title jingshi at age 24, becoming a bianxiu in 1894—and at the age of 26 had reached the highest level of academic career in the Qing dynasty. He had excellent knowledge of the classical script and was famous for his beautiful classical style.

During this time, Cai, along with the entire Chinese elite, was shocked that China was defeated in the war against Japan, and had generally lost out in every invasion since the Opium Wars, paying high reparations and ceding rights to the invaders. Among intellectuals, it was discussed how Japan—which for centuries was considered backward—had become so strong through the Meiji Restoration, and they sought to learn the lesson of this transformation.

The corruption of the Qing dynasty was also blamed for these disgraceful defeats. Cai was convinced that the state would only survive if there was a change in the consciousness of the people, and that this improvement could only be achieved by improving the content of education. Cai first began to investigate the Japanese and then the European educational systems. Finally, he traveled to France and Germany, where he studied civilizational and cultural history of the West in Leipzig from 1907 to 1911, before he was appointed as Minister of Education by Sun Yat-sen in 1912.

Cai undertook in-depth studies of the aesthetic writings of Alexander Gottlieb Baumgarten, Immanuel Kant and Friedrich Schiller, as well as the concept of education of Wilhelm von Humboldt. Inspired by the excellent studies on the history of philosophy of Wilhelm Windelband, and by direct study of Kant, Schiller and von Humboldt, he realized very quickly that Schiller’s conception of aesthetic education was not only in complete affinity with Confucian morality—Schiller’s concept of “the beautiful soul” completely corresponded with the Confucian idea of the junzi—but Schiller spoke about these questions with greater clarity and from a higher point of view than any earlier or contemporary philosophers. “The comprehensive theory of Friedrich Schiller and the idea of aesthetic education brought great clarity to everyone,” writes Cai. “Since that time, the European idea of aesthetic education can supply us with a great deal from which we can draw for developing our own understanding of the subject.” Cai Jianguo further quotes Cai Yuanpei: “In Germany, aesthetic education impressed me greatly. I want to use all my powers to promote them.” Cai created the Chinese term meiju, which had not previously existed in that language.

Schiller wrote the “Aesthetic Letters” in response to the failure of the French Revolution, and argued that from then on, any improvement in the political realm can only come from the ennoblement of the individual. Only if man rises above the transient happiness of the world of the senses, and engages his efforts not only for himself, but the community; not only for the present, but the future; not for physical pleasure, but spiritual creativity; only then could the state prosper. In the “Letters” and in further pioneering writings on aesthetics, Schiller developed why this ennoblement of character can be achieved by immersion in great classical art.

Cai Yuanpei recognized the striking coincidence between the teachings of Confucius and the aesthetics of Schiller. The immersion in poetry, music, and painting during one’s leisure hours awakens in the beholder an aesthetic pleasure in which lies neither a desire for nor a rejection of the sensible world. Rather, the taste is formed and the emotions are ennobled. Aesthetic sensibility embraces beauty and sublimity, thus forming a bridge between the sensual world and reason. Every human being has a mind, but not everyone is capable of producing great and noble deeds. Therefore this mind must become stronger as a driving force, by ennobling it.

In 1912, Cai wrote the “Theses on New Education” and the “Textbook on Moral and Personal Development for the Secondary School,” in which he characterized human conscience as the essential guide to behavior. In an essay of May 10, 1919, he wrote: “I believe that the root of our country’s problems is in the shortsightedness of so many people who want quick success or quick money without any higher moral thinking. The only medicine is aesthetic education.”

Of course, it should not go unmentioned that Cai, as president of the University of Beijing, led this institution to internationally recognized scientific renown, taking up many suggestions from Wilhelm von Humboldt, who established the unity of research and teaching, and the beauty of character as an educational goal at the University of Berlin. Because of Cai’s prestige, the University in Beijing soon became a magnet for many young Chinese scholars returning from overseas, just as he became the inspiration for many other art colleges and academies.

In my view, Cai Yuanpei’s conception of the state as a larger family in which the interests of the state must take precedence over the interests of individual families, is also of paramount importance for understanding the policies of President Xi Jinping and his idea of the “Community for the Future of Mankind,” because for him the prosperity of the state was the prerequisite for the happiness of the citizens. However, the interests of the world as the home of all living beings was also set before the interests of the individual state. Cai wrote: “Until the ‘great community’ of the world is realized, the interests of society cannot be identical with those of the world.” He also emphasized that in fulfilling the duty to the state, one must be careful not to contradict the duty of the world. He dreamed of a “great community” of the entire world, (datong shijie), which would be peaceful and harmonious, without class distinctions and state boundaries, without armies and war. All humans would understand each other in this world community and help one another. Cai saw the “Dialogue of Cultures” as the pathway to this goal: “I have often thought that a nation must necessarily absorb the culture of other peoples. This is like the body of a human being who cannot grow without breathing the air of the outside world, without eating and drinking.” Yes, he saw in this meeting of cultures the absolute prerequisite of higher development: “If one takes a look at the development of the world history, one sees that the confrontation of different cultures always leads to the emergence of a new one.”

The realization of this vision is absolutely identifiable through the dynamism and the “Spirit of the New Silk Road.” The principles that must determine the “righteous path” for the new paradigm are not static axioms, but consist of the prospects arising from the aesthetic education of, eventually, all human beings. In a world where economics is not based on the principles of profit maximization and the greatest possible satisfaction of individual greed, but on the best possible promotion of human creativity as the motor of an anti-entropic developing universe; if, so to speak, the “cosmic order” inspires political, economic and cultural life, then the dreams of Confucius, Schiller, Cai Yuanpei, Xi Jinping and Lyndon LaRouche are the political legislators of humanity. As Tagore expressed it in his famous dialogue with Einstein: “When our universe is in harmony with people, we feel the eternal that we know as truth, as beauty.”


China To Build New Megaport in Peru as “Continental Hub”

Peru’s signing an MOU joining the Belt and Road Initiative during the Second Belt and Road Forum for International Cooperation April 25-27 has set into motion huge economic development projects which China has been offering.

Peru’s Volcan mining company and China’s port and shipping giant COSCO signed an agreement on May 13 to construct a megaport in Chancay, 50 km north of Lima. Chancay is a natural deepwater harbor (maximum water-depth of 16 meters), capable of handling today’s largest ships, but currently with no commercial port capacity. Now it is to be developed into the biggest port on South America’s Pacific Coast, and serve as a “continental hub” for cargo between South America and China, with two specialized terminals able to handle container, bulk, roll-on/roll-off and general cargo. Projected completion is in 28 months, with an estimated 9,000 jobs (1,500 direct and 7,500 indirect) created in the process.

The signing ceremony was attended by Peru’s President Martin Vizcarra and Transportation Minister Maria Jara, and COSCO’s Chairman Captain Xu Lirong and Managing Director Zhang Wei, and received great national media coverage.

“COSCO Shipping will jointly cooperate with Peru to develop the Port of Chancay into an important hub port in Latin America near the Pacific Coast, which will promote regional economic development. It will become the new link and bridge for trade and economic exchanges between China and Peru,” Captain Xu said at the signing.

President Vizcarra called the signing

“a milestone. Based on mutual connectivity of the Belt and Road Initiative, the companies from China and Peru jointly invested and developed the Chancay Project, which lays a solid foundation for Peruvian economic development,” he said.

“The construction of the Port of Chancay will contribute to regional development, and we expect to develop the Port of Chancay into one of the most important ‘hub’ ports in South America, and a logistics center near the Pacific Coast, which will promote regional trade and trade between China and the Latin America.”

This new “regional hub” begs the question of the continental rail network which has yet to be built. Not surprisingly, President Vizcarra raised the bioceanic part of that rail network, in a recent interview with Reuters. Vizcarra suggested that China — among others — could be a natural partner to help finance and build the bioceanic railroad, because it would be purchasing its products. He referred to the Central Route, connecting Brazil and Peru through Bolivia.


Helga Zepp-LaRouche Discusses Belt and Road Initiative with GBTimes

[Transcript included] Helga Zepp-LaRouche gave an excellent 42-minute video interview to GBTimes’ Senior Editor Asa Butcher on May 10.  GBTimes is a Chinese multimedia site based in Finland, and established to enhance a dialogue between China and Europe. 


Transcript

GBTimes: We’ll begin.  I’m going to focus on the Belt and Road Initiative today, following on from the Forum in Beijing last week.  If you could describe your feelings on the outcome of the Forum that concluded last week in Beijing.

HELGA ZEPP-LAROUCHE:  Oh, I think it was very a really important progress as compared to the first Belt and Road Forum. The first Belt and Road Forum was filled with optimism and the knowledge of all the participants that we were experiencing the birth of a new system of international relations — that was already extremely important.  But I think the Second Belt and Road Forum saw a consolidation of that, so you have actually a new system of international relations which is overcoming geopolitics, and I think this is one of the most important outcomes, apart from, naturally, the enormous economic development which was presented.  But I think the idea that you have a system which has a win-win possibility for everybody to cooperate, is the way to overcome geopolitics, and that is the remaining danger, which after all, caused two world wars in the last century.  So this is a real breakthrough for humanity.

GBTimes:  There’s been a growing criticism and backlash against the BRI.  Do you think this is misunderstanding, suspicion toward this new system?  What are your thoughts on that?

ZEPP-LAROUCHE:  It’s actually a temporary phenomenon, because the funny thing was, here you had the largest infrastructure program in history, ever, with enormous changes for Africa, for Latin America, for Asia, even for European countries, and the Western media and think-tanks pretended it did not exist for almost four years!  And then, all of a sudden, they realized, “Oh, this is really growing so rapidly; it is including more than 100 countries.” So they started what I think was a coordinated attack, slandering the Belt and Road Initiative, with arguments which I think can all individually can be proven to be a lie.  It comes from the old geopolitical effort to control the world by manipulating countries against each other, and with the Belt and Road Initiative, I think that possibility is vanishing, and that’s why they’re so angry and hysterical.

GBTimes: What could China do to reduce this demonization of the BRI?

ZEPP-LAROUCHE:  I think China is already doing a lot.  For example, even Handelsblatt, which was very negative towards the Belt and Road Initiative in the past, they had to bring an article which brought out the fact that the whole argument that China is putting the countries of the third world into a “debt trap” is not holding.  For example, the IMF just released figures that there are 17 African countries which may not be able to pay their debt, but China is only engaged in 3 of them, and all of the others have huge debts to the Paris Club and to other big Western banks — so, who’s putting whom into a debt trap?

All of these arguments will be very easy to counter-argue, and the more China makes known its beautiful culture, people will be won over.  Because the beauty of Chinese painting, of Classical music, it will win over the hearts.  And the most people understand what China is actually doing, the less these attacks will be possible to maintain.

GBTimes:  The attacks are more on China than on the Belt and Road Initiative, you say?

ZEPP-LAROUCHE:  Well, yes.  They’re on China because China is the major motor behind it.  And some of the attacks were that China is supposedly an autocratical dictatorship, and surveillance state and all of these things.  But first of all, concerning surveillance, I think the NSA and the GCHQ have outdone anybody already.  And naturally China has a system which uplifts the morality of the people:  This is based on the Confucian tradition, and for some of the very liberal people in the West, that is already too much, because it disturbs their idea that everything goes, everything is allowed, and from that standpoint, any kind of emphasis on morality is too much for these people.

GBTimes:  Isn’t sometimes criticism of new ideas and initiatives healthy? It’s what we understand here in the West, we don’t openly unquestionably accept new things.  We do question, and we are a little bit cynical sometimes.

ZEPP-LAROUCHE:  It’s superfluous.  It’s a waste of energy and it distracts people from accomplishing what needs to be accomplished: Namely, to overcome poverty in Africa, in Latin America, even in Europe.  You know, Europe has 90 million poor people, and I have not seen a plan by the European Union to overcome poverty by 2010, which China intends to do with its own poor people.

So I think it’s a waste of energy, and it comes from what I call, when people put on geopolitical spectacles and have neocolonial headphones, then they see and hear the world quite differently from what it is, namely, they only project their own views.

GBTimes:  Having been writing about China for the last 5-7 years, it has made a dramatic entrance onto the world stage, when I started writing about it many years ago.  And the speed of its arrival, the size of the investments, it can scare a lot of countries — just family and friends who don’t know much about China, they want to know about my job where I’m introducing China to the West, as this bridge.  There’s a lot of a misunderstandings.  Do you think some of it comes from this ignorance? And how could that be changed?

ZEPP-LAROUCHE:  I have the feeling that everybody who was in China, either as a tourist or as a business person, investing or trading, they all come back and they have a very, very positive view.  People are impressed about what they see, the really incredible fast train system.  Then, if you go in the region of Shenzhen, Zhuhai, Guangdong, Macao, Hong Kong, this is the powerhouse of the world economy, not just the Belt and Road Initiative.

Compare that with the decrepit infrastructure in the United States or many parts of Western Europe, for example.  Less than two years ago, I was in Zhuhai at a conference, and we visited this bridge between Hong Kong and Zhuhai and Macao, linking this entire triangular:  And this bridge was built, I think, in six years or eight years, including planning!  Now, in Germany, we have a famous bridge between Mainz and Wiesbaden, which has been in repair for almost six to eight years, and it’s still not ready!

So, I think if people go to China, they come back and they are completely impressed, because they see that in China, people have now virtues, like industriousness, ingenuity, creativity — these are all values we used to have in the West, like when the Germany economic miracle was made in the postwar reconstruction, these values and virtues were German.  But now, no longer.  Now, we have all kinds of other crazy ideas, and therefore China is taking the lead.

So the people who go to China come back with a positive image, and those who have not been, naturally, they’re scared by the negative reports in the media.  So the more people can actually go and form their own image, the better.

GBTimes:  I have myself, I’ve seen a disconnect between China and Chinese society, and then the role of the Chinese government, the more negative side that gets covered about in the Western media.  Do you think, for instance, with the BRI is just a way to legitimize the Chinese leadership in the world, and to raise it up to the same level that is given to the other countries?  Do you think that’s acceptable?

ZEPP-LAROUCHE: Well, it is a challenge.  Some of the Western institutions talked about that there is now a competition of the systems, meaning the Chinese state model and the Western free market model. And in one sense, it is true; the only problem is that if you have the neo-liberal system, especially after the crisis of 2008, only favoring monetarist interests — the banks, the speculators — and the gap between the rich and the poor becomes ever wider, naturally, then, if you have a country where that is not the case, namely, China having a policy which is oriented toward the common good, an increasing well-to-do middle class of 300 million people, which in 5-10 years will be 600 million people, and obviously the vector of development is upward, naturally that is regarded as a threat by the neo-liberal establishment, which only takes care of its own privileges.

So in a certain sense, the challenge does exist, but I think there is the possibility of a learning process, so one can be hopeful that even some elements of the Western elites will recognize that China is doing something right.

GBTimes:  What do you think China could learn from the Western mode?  And vice versa, what do you think the two could learn from one another?

ZEPP-LAROUCHE:  I think China can learn a lot from the West, but I’m afraid to say, not from the present, contemporaries, or, there is very little to learn.  Naturally, ESA cooperating with the Chinese space agency, there is a lot of exchange possible. But in terms of general, cultural outlook, I think China has to go back about 200 years to find positive things in Europe, or the United States, for that matter.  You know, European Classical culture can be an enormous enrichment for China, but these are composers who are Bach, Mozart, Beethoven, Schubert, Schumann, or great poets.  But these are all things which, unfortunately are not dominating the cultural outlook of most Europeans and Americans today.  So there has to be a dialogue across the centuries, and then both sides can profit from each other.

GBTimes: In a sense, you’re very pessimistic about the Western stands at the moment.  Do you think China is the only option available to the West at the moment?

ZEPP-LAROUCHE:  No, I’m not pessimistic, I’m just saying that you see that some of the elites, or so-called elites, are hardened in their view.  You have others who are absolutely recognizing that the whole mankind needs to cooperate together in new ways, for example, Switzerland.  You know the President of Switzerland, who participated in the Belt and Road Forum just signed a memorandum of understanding, not only for Switzerland, but for a whole group of Central and Eastern European countries, which Switzerland is representing in the international organizations.

So there is a big motion.  You have Italy signing a memorandum of understanding with China, on the development of Africa.  Greece wants to be the gateway between trade from Asia, through the Suez Canal all the way into Europe.  Portugal and Spain want to be the hub for the Portuguese- and Spanish-speaking people around the world.

So there is a lot of dynamics and motions, I’m just referring to some of the monetarist views and those people who talk about the “rules-based order” all the time, but what they really mean is austerity.

So, I’m not talking about the West in general.  I think the West  — I’m an optimist about the potential of all human beings — I’m only talking about certain parts of the establishment in the West.

GBTimes:  You mentioned Italy and Switzerland.  How significant is it that they signed up to the BRI now?

ZEPP-LAROUCHE:  I think this is extremely important.  First of all, Italy, as you know, is the third largest economy in Europe.  The north of Italy is highly industrialized and has a lot of industrial capability; many hidden champions actually are in northern Italy.  So, if such a country is now, as the first G7 country, officially joining with a memorandum of understanding, this can become the model for all of Europe.  And Prime Minister Giuseppe Conte who just participated in the Belt and Road Forum came back and said exactly that: That Italy plans to be the leader in bringing about a better relation between China and Europe.  So I think this is extremely important.

And Switzerland, even if it may be a small country, they are independent; they are sovereign, they are not part of the European Union.  And President Maurer just declared, or his spokesman, that they do not need advice from the European Union because they can make their own policy.  So, I think this is all a new, healthy spirit of self-consciousness and self-assertion, which is very good, and can be indeed a sign of hope for everybody else.

GBTimes:  How do you see it impacting Europe, their participation in the BRI, in the short term, and perhaps in the longer term?

ZEPP-LAROUCHE:  Well, there are different learning curves: Some are quicker, others are slower.  For example, the so-called four big countries  — that does not include Italy — that did not send heads of state or government, but only ministers, Spain, France, Germany, and I think Great Britain,  by not sending their heads of state sort of expressed their reservation.  But then even the German Economic Minister Altmaier, who on the first day of the Belt and Road Forum basically said, “we have to have transparency and rules,” with the usual kind of arguments, but the next day, he said something much more positive.  He said: Oh, this was much better than I expected, the Chinese are actually trying to solve problems, and I will come back in June with a large delegation of businessmen.  So, I actually find this quite good.  It shows that eventually, I think, I hope, reason will prevail.

GBTimes:  I think some of the obstacles for Western countries, is like Turkey refusing to participate because of the Uighur problem; that there are other issues that aren’t related to the Belt and Road, that China has to overcome first.

ZEPP-LAROUCHE:  All of these problems will eventually be solved, because I think the key to solving of any regional, ethnic, historical cultural problem is development.  If people actually see the advantage of turning non-developed countries or areas into prosperous ones, into having more youth exchange, young people understanding each other, people-to-people exchange, dialogue of cultures, bringing forth the best tradition of each culture; plus, naturally, real improvement of living standards, longevity, I think that even if not all develop with the same speed, we are at a tremendous change of an epoch of human civilization.  The idea of these local and regional conflicts will eventually not be there any more.

If I just can point to the fact that now the eight radio-telescopes working together, being able to make, for the first time, images of the black hole in a galaxy which is 55 million light-years away, proving that Einstein’s theory of general relativity was actually correct — now, that, for me is the sign of the future:  Because this image could not have been made by one country alone.  It needed telescopes sited in Chile, in Spain, in the United States, in the Antarctic,  and you needed the whole world actually working together to make such a technological breakthrough possible.

I think that that will be the kind of relationship people will have to each other in the future, and I think this is what Xi Jinping really is the kind of thing he means when he says, “a shared community for the one future of humanity.”  Because the common interest will eventually come first, and then everything else will fall into place.

GBTimes: Another one of the criticisms was currently “all roads lead back to Beijing” rather than a multilateral approach to BRI, where it’s between other country, it always leads back to China at the moment.  Do you think that is a problem?

ZEPP-LAROUCHE: I don’t know.  First of all, I think Russia has a big influence, I think the African countries are becoming much more knowledgeable and confident about their own role. There are many Africans who speak that, in the future, Africa will be the new China with African characteristics.  So, I think it’s all changing very quickly, and those people who complain that there is too much Chinese influence, well, then they should bring in their active, creative contribution, and define what the new platform of humanity should be.

And I think China has said many times, and I have absolutely every confidence that that is the case, that they’re not trying to export their  social model, but that they’re just offering the experience of the incredible success of the last 40 years of the form in opening-up, and basically tell developing countries, “Here, if you want to have our help in accomplishing the same thing, we are willing to provide it.”  And naturally, the countries of the developing sector, which had been neglected, or even treated negatively by colonialism, by the IMF conditionalities, when they now have the absolute, concrete offer to overcome poverty and underdevelopment, why should they not take it?

So, I think all these criticisms are really badly covered efforts to hide their own motives.  I really think China is doing the best thing which has happened to humanity for a very long time, and I think the Belt and Road Initiative is the only long-term plan for how to transform the world into a peaceful place.  And I think that should be applauded and people should have a cooperative approach.

GBTimes:  My next question was going to be, how confident are you that the BRI will pay off for China, but I get the sense that you’re very confident.

ZEPP-LAROUCHE:  Oh, I think it already paying off!  First of all, it makes it more easy for China to develop its own western and internal regions, because they are now sort of integrated into the Belt and Road transport routes to Europe, to Central Asia, integrating the Belt and Road Initiative with the Eurasian Economic Union, and hopefully eventually also the European Union. So I think it is already bringing benefits to China.

And from an economic standpoint, the more a country exports high technology goods and technologies, the more than becomes a motor to develop one’s own industry even to high levels.  So it’s like a self-inspiration, so to speak, and that is already paying off.  That’s what any country should do.

GBTimes:  You mentioned technology:  It’s also the digital Silk Road, Digital Belt and Road. Of course, China has a lot of control over its internet, on the Great Firewall:  How much of a barrier do you think that will be for countries to build relationships via the Belt and Road Initiative?

ZEPP-LAROUCHE:  You mean the G5 question and Huawei?

GBTimes:  Well, partly that, too, but also the control of the internet inside of China, which is difficult for Western companies to do business, to establish themselves, as there are a lot of controls there.  Do you think that could be a barrier, as part of the digital Belt and Road, that’s also being discussed.

ZEPP-LAROUCHE:  Well, I think there can be ways of making arrangements which are satisfying to everybody.  This whole question of “digital control” and so forth, is highly exaggerated, because, if you look at who is controlling the internet, you have the big firms, Apple, Google, Facebook, and they are very linked with the Western government’s.  You know, in a certain sense, after the scandal of the NSA listening into everybody’s discussions, which erupted a couple of years ago and which was never changed or remedied or anything, we are living in a world where that already happening.  And I think China is not doing anything more than the NSA or the already mentioned GCHQ doing that in the West.

So I think the fact that China has a competitive system, to this Western system is what causes all of this debate. Because the people who had the control of the internet first, they should like to keep it that way, and they regard China as a competitor, which they don’t like, but that’s a fact of reality now.

GBTimes:  One question I have is why do you think the Belt and Road Initiative is needed, when there’s the Asian Infrastructure Investment Bank, now?  Do you think the two are mutually exclusive, or do they work together?

ZEPP-LAROUCHE: No, I think the Belt and Road Initiative has many financing mechanisms.  You have the AIIB, you have the New Silk Road Fund, you have a lot of the Chinese banks themselves which are doing the investment.  I have been advocating for a very long time, that the West should modify its own credit institutions to work on a similar principle.  Now, that would be actually very possible, because the American System of economy as it was developed by Alexander Hamilton, who created the first National Bank as an institution for issuing credit, that is actually very close to what China is doing.  As a matter of fact, I would even go so far as to say, that the Chinese economic model is much closer to the American System, as it was developed by Alexander Hamilton, and then revived by Lincoln, by Henry C. Carey, by Franklin D. Roosevelt; so if the United States would say, we create our own national bank; and Germany, for example, would say, we go back to the Kreditanstalt für Wiederaufbau, the Credit Institution for Reconstruction, which was used for the reconstruction of Germany in the postwar period, which was also a state bank, — or it still is a state bank — then you could have a new credit system, whereby each country would have their own national bank; you would have clearing houses in between them to compensate for duration of investment, or the differences between small and large countries with lots of raw materials, or not so much — you need these clearinghouses.  But you could create a new credit system, a New Bretton Woods system with fixed exchange rates, having a stability in the system which the Western system presently does not have.

So, I think that the more countries go to these kinds of credit financing of projects the more stable this new system will become.

GBTimes:  Do you think the United States will ever become part of the Belt and Road Initiative, under the Presidency of Donald Trump, or perhaps whoever is voted in next

ZEPP-LAROUCHE:  That’s actually the big question, you know: Will the rise of China be answered by the United States, either with a war, the Thucydides trap which some people have mentioned as a danger? There were in history twelve cases where a rising power overtook the dominant power up to that point, and it led to war; and there were four cases where it happened in a peaceful way.  Now, China, first of all, has offered that neither of these two options should occur, but they have offered a special great power special relationship model, based on the acceptance of the other social model’s sovereignty, non-interference.  And I think Trump with his America, First policy is more inclined to respond to such a model than the previous administrations of Obama and Bush, who had these interventionist wars in the Middle East and everywhere else for exporting their system of so-called “democracy” and human rights.

So I think President Trump has said very clearly that he wants to have a good relationship with China.  He calls President Xi Jinping his friend all the time.  And I think the present trade negotiations actually, in my view, demonstrate that the United States would suffer tremendously, if they would try to decouple from the Chinese economy.  They probably would suffer more than China, because China is much more capable, in my view, to compensate for the loss of the relationship with the United States.

But I think that the hopefully reasonable way would be to say, “OK, let’s use the foreign exchange reserves of China which they have in terms of U.S. Treasuries; let’s invest them through an infrastructure bank in the United States, to help to modernize American infrastructure.”  And that would be an urgent need, because if you look at the U.S. infrastructure, it’s really in a terrible condition, and President Trump, who is talking today, I think, with the leading Democrats Pelosi and Schumer on a new infrastructure legislation; the sums which are discussed here, from what I have heard so far, are so small!  First of all, the Republicans don’t want to have Federal spending; the Democrats are talking only about “repair,” and small issues.

So, what is lacking in these discussions is a grand design, where you would take the approach China has taken for the modernization of its infrastructure:  To have fast train systems among all the major cities, to have slow-speed maglev trains for intra-urban transport.  Now, you could take that same approach and modernize the entire infrastructure of the United States. And if China would, in turn, off that U.S. companies would integrate more into the projects of the Belt and Road around the world, it would be beneficial for both. Some American companies are already doing that, like Caterpillar, General Electric, Honeywell, but that could be a real incentive for the United States to go in tis direction.

Hopefully it will happen that way, because if not, I think a clash between the two largest economies would be a catastrophe for the whole world: So, let’s hope that the forces of good will all work together to get to this positive end.

GBTimes:  Let’s talk about the Schiller Institute itself as a think tank.  What is your day-to-day role in the promotion of the Belt and Road Initiative? How do you work to support it?

ZEPP-LAROUCHE:  Oh, you know, this all goes back to the life’s work of my husband, who died recently:  Mr. Lyndon LaRouche; who spent, actually, the last 50 years, to work on very concrete development projects. The first such project we presented in ’76 in Paris.  This was a comprehensive plan for the infrastructure development of all of Africa.  Then we worked together with the President of Mexico José López Portillo on a Latin American development plan — this was ’82.  We worked with Indira Gandhi on a 40-year development plan, and also in the beginning of the ’80s, we developed a 50-year development plan for the Pacific Basin. And then, when the Berlin Wall came down, and the Soviet Union disintegrated, we proposed to connect the European and Asian population and industrial centers through development corridors, and we called that the Eurasian Land-Bridge.

So we have been engaged in these kinds of big projects for the transformation of the world economy for the last decades, and naturally, we proposed it to China in the beginning of the ’90s. I attended a big conference in ’96 in Beijing, which had the title, “The Development of the Regions along the Eurasian Land-Bridge.”  And China, at that time, declared the building of the Eurasian Land-Bridge the long-term strategic aim of China by 2010.  Then, naturally, came the Asia crisis in ’97, so the whole thing go interrupted.

We were very happy when Xi Jinping announced the New Silk Road in 2013, because, in the meantime, we had kept working for this.  We had many conferences, actually hundreds of conferences and seminars all over the world.  So this is has been one major point of what the Schiller Institute has been doing for the last decades.  So naturally, we are very happy that now, what was only planning on our side is now being realized by the second largest economy in the world, and therefore, it becomes reality: And that makes quite happy.

GBTimes:  Is there anything else you’d like to add?  I’ve asked my questions and a lot more.  Is there anything we haven’t touched upon, you’d like to talk about?

ZEPP-LAROUCHE:  We could talk a little bit more about the culture of the New Silk Road.

GBTimes:  Please — in what way?

ZEPP-LAROUCHE:  Well, I think that the New Silk Road, or the Belt and Road Initiative, it’s not just about economics and infrastructure.  But I think equally important, if not more important, in my view, is the cultural side of it:  That it could lead and will hopefully lead to an exchange of the best traditions of all cultures of this world.  And by reviving the best traditions, like Confucianism in China, Beethoven in Germany, and Schiller; Verdi in Italy, and so forth and so on, it will ennoble the souls of the people, and I think that that is the most important question right now, because I agree with Friedrich Schiller, according to whom this institute is named: That any improvement in the political realm can only come from the moral improvement of the people.  And therefore, I think it’s also very interesting to me that President Xi Jinping has emphasized the aesthetical education as extremely important, because the goal of this is the beautiful mind of the pupil, of the student.

Now, that is exactly what Friedrich Schiller said, who in the response to the Jacobin Terror in the French Revolution, wrote his Aesthetical Letters in which he develops his aesthetical theory, which I find is in great cohesion with what Xi Jinping is saying; and that has also to do with the fact that the first education minister of the Chinese Republic studied in Germany, and he studied Schiller and Humboldt; his name was Cai Yuanpei  — I’m probably pronouncing it wrong again  —  but he was the first president of the Beijing University, and I think there is a great affinity, a much greater affinity between the thinking of the aesthetical education as it is discussed by Xi Jinping and as it does exist in the Schiller-Humboldt tradition in Germany, in particular.  I would just hope that that kind of a dialogue could be intensified, because then I think a lot of the prejudices and insecurities about the other culture would disappear, and you would bring back and bring forth the best of all sides.

GBTimes:  How could this be accomplished, do you think? What sort of forms?

ZEPP-LAROUCHE: You can organize conferences, you can more consciously make the poetry known — I think poetry is very, very important, which is naturally not so easy, because as Schiller said, you have to be a poet in two languages to do justice to the poetry of one language.  You could have more conscious theater performances, not just as an entertainment but involving students, children, adults, and make more exhibitions, make more deep-level understanding of the other culture.

I think China is doing an enormous amount of that, but I would have still some suggestions to make it more than entertainment, because many people go to these things, and they don’t quite “get it” what it’s all about; and then, it was nice, but the deeper philosophical, poetical, musical meaning could be made more pedagogically intelligible, and I think that would be a way of opening the hearts of more people, because they would recognize what treasures are there to be discovered.

GBTimes:  Do you have any closing words on the Belt and Road you’d like to share with our readers?

ZEPP-LAROUCHE:  I think we are probably the generation on whom later generations will look back to, and say, “Oh! This was really a fascinating time, because it was a change from an epoch to another one.”  And I have an image of that, which is, this change that we are experiencing right now, is probably going to be bigger than the change in Europe between the Middle Ages and modern times.  In the Middle Ages you had people believing in a whole bunch of axioms, the scholastics, Aristotelianism, witchcraft — all kinds of strange beliefs — and then, because of the influx of such thinkers as Nicholas of Cusa, or the Italian Renaissance, the modern image of man, of science and technology, of the sovereign nation-state, all these changes happened, and they created a completely different view of the image of man and of nature, and the universe, and everything we call “modern society” was the result of this change.

Now, I think we are in front, or the middle of such an epochal change, where the next era of mankind will be much, much more creative than the present one, and that’s something to look forward to, because we can actually shape it, and we can bring our own creative input into it.  And there are not many periods in history when that is the case:  So we are actually lucky.


Schiller Institute NYC Chorus Memorializes LaRouche in Bronx Concert

On Sunday May 5th, the Schiller Institute NYC Chorus performed the Mozart Solemn Vespers, African-American Spirituals, and Verdi at a concert dedicated to the memory of Lyndon LaRouche in Little Italy of the Bronx. The chorus was joined by five professional soloists and orchestra, and everything, except the Bach organ prelude was performed at the Verdi tuning of c=256 Hz.

250-300 people turned out in the pouring rain to hear this wonderful program, which opened with the church organist playing a Bach organ prelude, and ended with Italian Opera arias sung by the soloists. Although there were several young children in the crowd, there was not a sound, except applause, which erupted after the first amen in the Vespers. One person commented that the Vespers was performed in such a transparent way that the genius of Mozart leapt out at him—the orchestra playing counterpoint to the chorus, as another voice, and not a unison.

may-5th-bronx

Having everyone’s best loved Italian Opera arias sung by African-American, Chinese, and Greek soloists definitely demonstrated the universal quality of great music, and thrilled the Italian-Americans in the audience, and several were heard to be singing along by the end.

Also in attendance was the Ambassador from Sri Lanka to the UN, who was recognized by the priest and by Dennis Speed in his welcoming remarks, who expressed a dedication to the memory of those who had perished in the Easter massacres in Sri Lanka, killing over 300 people, including children in Sunday School. In dedicating the concert to Lyndon LaRouche, Dennis quoted from LaRouche’s review of the Mozart opera La Clemenza di Tito, and spoke of Lyndon’s critical insights and support for the choral process in Manhattan.

“All Classical art speaks directly to you, as an individual personality; it addresses the question each of us must ask ourselves at some point in our lives, or perhaps even repeatedly,
‘Who am I, and what are we? Since we are all born, and shall die, what is the meaning of that individual existence we occupy between birth and death? What is the continuation of that life, even after we are dead?’ Thus, great Classical art touches the same issues as Christianity and the themes of Judaism treated by the great Moses Mendelssohn.

“So, Mozart speaks to you personally, through La Clemenza di Tito, from the operatic stage. “Mozart does not preach; he evokes the experience of the discovery of the principle of agapë within the cognitive experience of the individual member of the audience, by means of the unfolding, ironical development within the drama as a whole. In the history of Christianity, for example, it has been the similar re-experiencing of the Passion of Christ from Gethsemane through and beyond the Crucifixion, which has been the artistic quality of reliving that impassioned experience upon which the strength of Christianity has depended. There is perhaps no more conclusive demonstration of that, than is supplied by J.S. Bach’s
St. Matthew Passion.

“…At the time of his death, and earlier, Mozart was essentially a leading Christian of his time, as his Ave Verum Corpus expresses this principle of Classical artistic composition with wonderful succinctness.” 

Lyndon LaRouche

The chorus, now in its 5th year, has 80 members from Brooklyn, Queens, Manhattan and northern NJ, and the singers range in age from 27 to 89, and include college students, young professionals and retired people, a Chinese concert pianist, and a Bishop from a Church in Harlem, who also speaks German. They have all developed over the years, to the point that new members often flee, intimidated by the quality of the Manhattan rehearsal, and we have to call them back and assure them that many of the people they think sound so good, also couldn’t read music when they joined. (And many still can’t.)

The audience was largely from the neighborhood of the church, which is a very well-known Italian area, and has Italian shops, restaurants and bakeries which have been in the same families for over a century, in several cases. Italian-Americans from all over Westchester County, NJ and Connecticut come here to get their favorite Italian foods. These shop owners have been regular patrons of the chorus, buying ads in our programs for the last 3 years, and always asking us, “When are you going to hold a concert in the Bronx???” They were thrilled that we finally were at their church, Our Lady of Mount Carmel.

The associate priest, who is from Ghana, loved every minute of the concert and asked us to come back. When we said, “Yes, maybe next year.” He said, “I wish you could be here every day!”

Video coming soon!

To find out more about the NYC Schiller Institute Chorus, visit sinycchorus.com.


At the Dawn of a Musical Revolution:

Mozart’s Solemn Vespers

The following was written by Schiller Institute music director, John Sigerson, who conducted the May 5 performance in New York City.

By the time he composed the Vesperae solennes de confessore in 1780, the 24-year-old Wolfgang Amadeus Mozart was already a vastly accomplished composer who had produced 14 masses and hundreds of other works. Yet in this work, a setting of one of the most ancient offices of the Catholic Church, we experience vigorous new buds of a musical and scientific revolution—a revolution that today is making it possible to raise all humanity “out of the dust, and lift the needy out of the dunghill” (Psalm 113, “Laudate pueri”).

For today, we can celebrate the fact that the nation of Italy, cradle of the high Florentine Renaissance and of the Church, has reached out to officially join with history’s greatest movement to eliminate poverty worldwide, China’s “New Silk Road” or “Belt and Road” initiative, a policy grounded in Confucian principles which resonate with those of the best of the Western Christian humanist tradition.

“But wait a minute!” you might be saying to yourself. “How could a revolution in music possibly launch an economic plan to eliminate poverty worldwide?” The answer is both simple and complex: We are all human, and unlike other animals and inanimate things, our ability to make breakthroughs in our spiritual grasp of universal principles governing the created universe, enables us physically to devise new technologies, and also new forms of culture, to harness those principles for the betterment of all mankind. Every truly great physical scientist, from Nicholas of Cusa and Kepler to Einstein and Vernadsky, every great physical economist from Gottfried Leibniz and Alexander Hamilton to Lyndon LaRouche, and every great Classical composer from J.S. Bach to Mozart, Beethoven, and Brahms, well knew that connection.

The nature of what is best termed the Mozart-Haydn Revolution in Music, in fact occurred about two years after Mozart composed the Vespers, i.e. in 1781-82, when Mozart, who had just moved his family to Vienna, participated in discussions with Josef Haydn and others at the salon of Baron van Swieten, who from Berlin had brought back manuscripts of the virtually suppressed works of Johann Sebastian Bach. For both Mozart and Haydn, the explosive impact of Bach’s works such as The Musical Offering and The Art of the Fugue unleashed “a new way of composing” (in Haydn’s words), based not on melodic forms, but rather on more fundamental elements underlying those forms. This new method has been described by Norbert Brainin, the late first violinist of the legendary Amadeus Quartet, as Motivführung, or motivic thorough-composition; it frees all the voices in a composition to generate new forms in such a way, that it is not the sounds of the music—however pleasant they may be—but rather the underlying, soundless musical/poetic ideas which govern the development.

Returning to Mozart’s 1780 Vespers, in hindsight we see here the buds that bore that rich fruit, in relation both to J.S. Bach, but also to Mozart’s older friend Josef Haydn.

Take, for example, the second piece in the series, “Confitebor,” a setting of Psalm 111. Anyone who has heard J.S. Bach’s famous cantata “Wachet auf, ruft uns die Stimme” will immediately hear this echoed in the opening bars of the “Confitebor,” which also happens to be in the same key of E-flat Major. Had Mozart seen or heard that cantata? Probably not in performance. The original Lutheran hymn with that melody was first published in 1599 by Philipp Nicolai, and stood in many Lutheran hymnals. But more likely, is that it was suggested to Mozart directly, via a member of Bach’s large family which extended throughout Europe.

Consider this: In April 1778, J.S. Bach’s fourth son, Johann Christoph Friedrich Bach, traveled along with his own son Wilhelm to London, where he met up with his brother, Johann Christian Bach. Two years later, in 1780, J.C.F. Bach composed his own cantata “Wachet auf” as a tribute to his father, further developing its theme. We can only speculate that when he met his brother in London two years earlier, his plans to compose it were already ripening, and that it formed part of their discussions.

Now pursue the trail further: Five months later, in August 1778, Johann Christian Bach traveled to France, where he met 22-year-old Mozart at the estate of Louis, Maréchal de Noailles. (France had recognized the new American republic in April 1778; de Noailles was a backer of the American war against the British Empire, and his granddaughter’s husband had joined with Lafayette in George Washington’s army.) J.C. Bach, then 42, was a long-time mentor and friend of Mozart, having first met him in 1764 when Mozart’s father took the eight-year-old prodigy to London. Much later, Mozart’s sister Nannerl recollected that

“Herr Johann Christian Bach, music master of the queen, took Wolfgang between his knees. He would play a few measures; then Wolfgang would continue. In this manner they played entire sonatas. Unless you saw it with your own eyes, you would swear that just one person was playing.”

Could J.C. Bach have suggested the “Wachet auf” theme that his brother was working on, to his younger friend? Perhaps, perhaps not, but the facts alone already give an idea of the rich interpenetration of ideas among Europe’s greatest musical minds. The Vesperae solennes, far from being a “solemn” work which its title might suggest, is bubbling with optimism and kernels of ideas which he developed in his later works, especially his operas. In fact, these little idea-lets fly by so quickly, that one scarcely has time to take one in, before yet another cascades in.

In part, this lack of time to develop ideas was an evil from which Mozart was already plotting to escape, namely from the Bishop of Salzburg’s strict edict that no work of sacred music last longer than 30 minutes! Fortunately, we today do not have to adhere to the Bishop’s arbitrary rule, and so we shall take a bit longer than that, in the hope that you may manage to take in as many snatches as possible of these great ideas.


Houston Concert: The Healing Power of Mozart & Spirituals

The Houston Schiller Institute Community Chorus, with Maestro Dorceal Duckens, our great pianist Joshua, and newly added string players, made beautiful music unto Heaven during our May 5th concert at the Riverside United Methodist Church, 3rd Ward, Houston. Ironically, the lights in the church sanctuary were not working the day of the concert; thus, creating a dramatic setting as the sun set through the church’s gorgeous stained glass windows. With wonderful acoustics in the church, and the evening sun filling the sanctuary, the concert made a big impact on the audience. The “Mozart Effect” on the 50+ attendees in audience was palpable.

While the church was not full, those in attendance reflected a broad outreach of our organizing around the city. We had a number of pastors, several members of the Ebony Opera Guild, members of our director’s church, Chinese contacts of the Schiller Institute, and a few members of the Riverside Church. Many attending knew Maestro Duckens only as a great singer and were amazed to discover he is also a great conductor! Also in attendance was the vocal coach from another local opera company, as well as the Choir Master from a local church.  A couple drove over an hour after they had seen the concert advertised on an online blog. Before the concert, while speaking to a member of the chorus, the couple was very curious about the connection between Schiller the poet, economics, politics, and music but as they were leaving, they shook the member’s hand and promised they were going to look up Schiller when they got home.  One of the directors from a homeless center was amazed. He had never heard Mozart performed before and had no idea about his role in the American Revolution. Another woman, employed by the church, told a member of the chorus she used to be a singer until she developed nodes on her vocal chords and could no longer sing the high soprano notes. Imagine her fascination when she learned we sing at the C=256 pitch to preserve the human voice and instruments! During the performance she was observed singing softly with every Spiritual. Another attendee, who has followed the work of the Schiller Institute and chorus member Kesha Rogers’ campaigns for congress, told a member afterwards that this concert had “healed him” since he had just suffered the loss of a child two weeks ago.

houston-vespers-ii

Worth noting is the impact the Mozart Solemn Vespers on this audience, many of whom knew the Spirituals well. One of the “church ladies” remarked to a chorus member, “you guys were full of the Spirit—even the Mozart was like that!” In observing the ladies during the concert, he noted how they looked at each other in amazement during the intense contrapuntal sections. One turned to two others and mouthed, “I want to clap” after the Laudate Dominum, but held herself back, as did the rest of the audience, until we had completed the entire work.  Following the event, we had a small reception where several of the attendees joined us for discussion; people were just beaming with joy.

Several people inquired about joining our chorus. This was certainly on a higher level than anything that we have done before. We truly unified and brought the community together from all walks of life around beautiful bel-canto music that moved the mind and soul. We were so happy to be joining our friends there in NY as both choruses sang in harmony together in different space times.

For more information about the Schiller Community Chorus or how to join, visit our Houston Chorus page.


Webcast—As Prosecutors Zero In on British Russiagate Perpetrators, War Party Goes Wild

The latest revelation from an FOIA request on the dirty doings of Christopher Steele is another bombshell, demonstrating that one must hold the British responsible for the dangerous coup attempt against President Trump.  And as more evidence emerges daily of the British role, in direct coordination with the Obama intelligence team, where does U.S. Secretary of State Pompeo go to whip up anti-Russian, anti-Chinese sentiment?  To London, of course, where he proclaimed that the “Special Relationship” between the U.S. and the U.K. is thriving!

In this week’s webcast, Helga Zepp LaRouche reviews the ramping up of hot spots, especially by Pompeo and Bolton, who are acting at odds with President Trump’s often-stated wish to have good, cooperative relationships with the two nations.  Describing the anti-China rantings of intelligence officials, Congressmen and media as a “Yellow Peril rampage,” she emphasizes the importance of getting the U.S.-China trade talks back on track, as a step towards U.S. participation in the Belt and Road Initiative.


Two Opposing Worlds Meet; Development or Death

This article appeared in the September 14, 2012 issue of Executive Intelligence Review.

by Hussein Askary
September 9, 2012

The Stockholm World Water Week, Aug. 26-31, sponsored by the Swedish state’s International Development Cooperation Agency, and such global cartel companies such as Nestle and PepsiCo, but dominated by the World Wildlife Fund (WWF), the Stockholm Environmental Institute, and similar malthusian propaganda outlets, promised to be orgy in green ideological madness, where African and Asian nations are regarded by Europe and the U.S.A. as an embarrassing burden, and that those nations should be convinced that their misery could only be reduced, but not relieved, by small hand-outs, instead of large-scale industrial and infrastructural development.

In recent years, World Water Week (WWW) has become an exhibition exposing the economic and moral bankruptcy of the trans-Atlantic world, while the rest of the world, Africa especially, is on its way to getting a divorce from it.

The world has changed dramatically since the Copenhagen 2009 Climate Change Summit where nations of Africa and South America, backed by China, India, and South Africa, nearly staged a walkout from the conference. Their message was: Our national sovereignty and right to development are still sacred principles. The demise of the British-dominated financial and banking systems since then, has made this bankruptcy even more obvious. This year the Africans came to Stockholm with a different character and attitude, proudly presenting their relatively bold development programs, telling Europe and the United States (still in a friendly tone to avoid political tension): “These are our visions. Take them or leave us alone!”

The only ones who dared to mention the fact of the trans-Atlantic bankruptcy were the LaRouche movement organizers who, not being invited, stood outside the conference compound, distributing hundreds of pieces of literature and talking to many delegates. Their discussions with the attendees reflected the same phenomena observed inside the conference.

Almost exclusively, all European and American attendees attacked the idea of nuclear power, and any large-scale or continental water projects, as proposed by the LaRouche movement. Sometimes, their reactions became violent, because the presence of the “LaRouchies” disturbed what they intended to be a controlled environment inside the conference. On the contrary, African and Asian delegates welcomed these large-scale infrastructure ideas, and expressed their support for them.

One aspect which shaped the discussions is the shift in the economic tendency in the world, as in the Pacific region, where China, Russia, India, and their allies have taken a different course for dealing with the economic crisis. Their method is based on the best of those utilized by such great Western leaders as American President Franklin D. Roosevelt, putting emphasis on large-scale infrastructure and science programs. These policies have been abandoned in the West since the murder of President John F. Kennedy, and replaced by the anti-industrial and superstitious green ideology on the one hand, and financial speculation on the other.

The impact of the real economic cooperation between China and Africa was discussed on the sidelines, though not openly. China’s own development programs, such as dam building, were attacked by several Western speakers in the conference (see below).

For the first time, EIR was inside the conference, as this reporter was covering the conference as part of the press corps.

Confab Host: Africa Biofuels Scandal

The main sponsor of World Water Week, the Swedish Ministry of International Development Cooperation (IDC), is itself involved in a number of scandals related to depriving African farmers of their land and water for food production, in order to produce biofuels. The scandals around the IDC, which were revealed by a reporter of the Swedish radio program Ekot, are related to the Swedfund, a wholly IDC-funded hedge fund. Ekot focussed on one of the many Swedfund projects which is carried out in Sierra Leone.

The available evidence shows that Swedfund, in collaboration with the biofuel company Addax, has fraudulently stolen productive land from farmers to produce biofuels. This has caused both water shortages and hunger among the farm families.

In the village of Woreh Yeama, for example, the contract made with the farmers, which they did not really understand, states that they will lease their land for 50 years (!) to Addax for $3.20 per year/acre. The farmers were promised jobs in Addax, and health care and schools for their children. None of this materialized.

The water in the area is used for irrigating the sugar cane to produce ethanol for automobiles in Europe. So, the population is starving and thirsting in Sierra Leone due to the Swedish aid project.

This is your host of the World Water Week!

Biofuels Defended ‘Objectively’

A one-day WWW seminar was arranged to deal with the question of biofuels, water, and food security. Here, the organizers had the following to say about the disgusting use of land and water resources for the production of biofuels:

“Bioenergy and water are inextricably linked. In an already water-stressed world, bioenergy development may in places compete with other water and land uses such as crop cultivation for food production. At the same time, by leveraging the introduction of efficient water management techniques and providing energy for water pumping and cleaning, bioenergy development also provides opportunities to improve water productivity and increase access to water. Proper integration of bioenergy systems into forestry and agriculture can even reduce some of the impacts of present land use, such as eutrophication and soil erosion. Concerns remain however, that exploitation of water resources in bioenergy projects may undermine sustainable livelihoods in producer countries, and that existing policy frameworks and voluntary sustainability standards are inadequate.”

Thus did the seminar deal with the issue “objectively,” as stated above, while no mention was made of the crimes committed by the state-funded companies and their collaborating “charitable” hedge funds and companies in Sierra Leone and Tanzania.

Solving Problems or Dying Slowly

The most striking phenomenon between, on the one hand, the African and Asian WWW participants, mostly from the Indian Subcontinent and Southwest Asia (as China and Russia, interestingly, were not participating or probably not invited), and their European and American counterparts, is that the former focused, in their presentations, on solving the water-and-food crisis, while the latter focused on the problems themselves, as allegedly caused by population growth, and the aspiration of the developing nations to develop modern economies. The malthusian ideology of Limits to Growth of the Club of Rome and the WWF’s anti-human population prejudices, were predominant in the presentations of the European and American delegations.

These trans-Atlantic nations’ speakers focused solely on “environmental” crises, repeating ad nauseam such sickening jargon as “ecological foot prints,” “carrying capacity,” “scarcity,” “conflicts over limited resources,” “pollution due to population growth,” “transparency,” “governance” of resources (meaning abolishing the responsibility of the sovereign governments to make decisions about their natural resources and economic policies, by handing power down to local inhabitants, international NGOs, and multinational corporations), and similar gobbledygook.

Their arguments, put simply, are that human beings cannot create new resources. They base everything on the Second Law of Thermodynamics, claiming that everything—including life and human civilization—will, sooner or later, die off, in a heat death. Human beings speed up that process by attempting to alter nature’s order, through their selfish aspiration to have higher living standards, by using their creativity to develop ever-more advanced forms of technology, and thus, higher and more dense forms of power.

So, the only way to deal with this, the green ideology asserts, is to “slow down” human activity, and condemn life to a slow death instead!

But since human nature rejects such notions, they have to be packaged in glossy pseudo-scientific computer models, or, simply imposed by force on weaker nations, or by denying them the technological means for development.

Having excluded nuclear power, and creation of new water resources through desalination or transfer of water, the only thing left to think about is how to survive in a vicious world with limited resources. For Africa, Asia, and South America, this means to coexist with misery and poverty in a “transparent” way, and by managing the poverty equally and with “good governance.”

This is no mere academic chatter. It is the strategic policy of the U.S. Administration under President Barack Obama, among others. This was revealed in “The Global Water Security” report, issued in February of this year by the U.S. Office of the Director of National Intelligence. It is based on the same premise, i.e., that you can only manage scarcity, not create new resources. “We assume that water management technologies will mature along present rates and that no far reaching improvements will develop and be deployed over the next 30 years,” it stated. It foresees “water wars” and social upheavals as a consequence.

The Trans-Atlantic Non-Vision

A screening of the various papers presented at the conference (Source: “Abstract Volume, World Water Week in Stockholm, August 26-31, 2012, Water and Food Security”), gives a taste of the deadly non-vision from the trans-Atlantic elites. For example:

Two papers presented an attack on China’s development plans, which, in reality, are inspiring other developing countries. One, by Dr. Thomas Henning, Philipps University, Marburg, Germany, is titled “Implications of Yunnan’s Aggressive Hydropower Development on Regional Food Security, Changing Land Utilization and Livelihood.” The second, by Stuart Orr, WWF International, Switzerland, titled, “Dams on the Mekong River: Lost Fish Protein and the Implications for Land and Water Resources,” attacked China and its allies in the Mekong River Basin.

Henning writes:

“China is aggressively developing its energy sector in which hydropower plays a crucial role. Within China, Yunnan province has a key role for hydropower development, making it even a global key region for hydropower. In about 15 years it will have an installed hydropower capacity of more than 90 GW. It is based either on often controversial large projects (LHP) along major rivers or on smaller projects (SHP), both creating hydroscapes. SHP are often considered a priori an environmentally and socially sound renewable energy. But in Yunnan they are falling into one of the richest bio-, geo- and ethnic[ally] diverse regions. There is a notable lack of knowledge studying the cumulative implications of the SHPs, including its consequences on food security, changing land utilization and livelihood for the diverse ethnic groups.”

The WWF, which is generally concerned with wildlife, is suddenly worried about the threatened loss of protein intake of human beings in the Mekong River Basin region, from potential changes in fish habitat and migration in the river, were China and its neighbors to proceed on their plans to develop hydropower, modern agriculture, and industries in the Basin.

Orr writes:

“Most of the 12 million households in the Lower Mekong Basin would be affected by alteration of fish availability, as fish is the main source of dietary protein. Estimating the water (water footprint) and land area (land footprint) that would inevitably increase in order to replace lost protein from fish catch, is one of the most important challenges in terms of addressing key impacts of the Mekong River basin dams.”

Having excluded aquaculture (fish farms), a common practice in northern Europe, as “impossible” in the Mekong River, the WWF is attacking the idea of allocating new land for modern agriculture and livestock to produce more protein for the population as man increases his “footprint” on nature.

These arguments, like Thomas Malthus’s attempt to prove his theory of population as mathematically sound, by excluding from the equation—or computer model for his modern-day followers—technological improvements from the production process that yield increased food production per capita/square kilometer, these quackademics are not falling far from the tree. However, this is no mere academic discussion: If these types of persons are allowed to shape policy in the Western world that can hinder real development in the developing world, they would contributing to massive crimes against humanity.

Pessimistic Prognostications

Another case of locking the doors of the theater and shouting fire, is a paper introduced by Dr. Dieter Gerten from the Potsdam Institute for Climate Impact Research in Germany, the same institute which was co-founded by such anti-human population ideologues as Prof. Hans Joachim Schellnhuber. While on the face of it, Gerten’s paper sounds positive, as it is titled “Water Requirements for Future Global Food Production, Potentials of On-Farm Green-Blue Water Management to Increase Crop Production,” all his arguments in the paper go contrary to this objective.

“Climate change, population growth and changing diets will put joint pressure on the world’s fresh-water resources via increased demand for the production of crop and livestock products,” he writes. Discussing his institute’s computer models, which exclude nuclear power, hydropower, and water desalination to produce new freshwater, he adds with pseudo-scientific precision: “This global-scale model study quantifies how much water is required to produce a balanced diet. By comparing the requirements with available blue and green water on present agricultural land per country, water scarcity can be determined in more detail compared to previous scarcity models” (emphasis added).

The conclusion is that under Gerten’s 17 climate models, by 2070-99, water scarcity will increase under rising atmospheric CO2 concentration and population growth.

“Water scarcity will aggravate in many countries, and that means a number of countries are at risk of losing their capacity to be self-sufficient.”

So, what happened to the positive impulse suggested by the title of his paper? Well, Dr. Gerten states: “But improved on-farm water management can significantly relax this situation: Methods to increase crop water use efficiently, such as reduction in unproductive soil evaporation and harvesting run-off water for use during dry spells, can increase crop production by up to ca. 20% globally.” But then the hammer of death comes down, as he concludes: “However, adverse effects of climate change cannot be fully buffered by such management, and even if maximum efficiency increases were achieved, green-blue water resources will not be sufficient to meet the requirements for producing the specific diet for more than 9 billion people.”

The real conclusion he wants to be drawn from this is that only population reduction, and decreasing the rate of economic development across the globe can “solve” the problem.

That is the message which was delivered from the highly developed Germany and Europe to the Africans who came to Stockholm to see what solutions can be adopted to solve the grave water, food, and poverty crisis!

Other such depressing cases were presented by, for example, the extremely cynical paper of Prof. Jurgen Schmandt from the Houston Advanced Research Central (U.S.A.) and Prof. Gerald North from Texas A&M University, under the title “How Sustainable Are Engineered Rivers in Arid Lands?” They argue that river engineering and dam-building and modern irrigation systems, as the case in the U.S.A. proves, are useless in the face of climate change and sedimentation! They take the case of the Rio Grande River, which they studied as proof that the storage capacity in the river’s reservoirs will decrease by 6% annually, leading to massive environmental damage. Or, without adding new water resources—as the waters that can be generated by such projects as NAWAPA XXI[1]—the only thing left is to “conserve” and “shift to less water-consuming crops.”

Even worse than the theory that you must dig a hole and lay down and die slowly, is that these two honored professors intend to travel around the world and spread the word, that river engineering, dam building, and modern water irrigation systems do not help. It is not clear yet, if Schmandt and North will be joined in their global tour by a preacher from the Fundamentalist Church of Jesus Christ of Latter-Day Saints (Mormons) of Texas, to garnish their scientific work with biblical citations from the Book of Revelations.

The African Perspective

Contrary to this anti-human and satanic view, the Africa Focus Day held on Aug. 28, and attended by several African water ministers, concentrated on solving the problems of food and water, in spite of the fact that Africa by itself does not have the means to accomplish this, and that many of its leaders are still suffering from the control of the British empire’s institutions and agents. However, the presentations and discussions, which this reporter had the opportunity to follow closely, were held in a freshingly normal human atmosphere.

Africa’s massive problems need massive investments, and need a new way of looking at the question of cooperation between North and South and East and West, different from the now-traditional policies of small handouts of aid. The African representatives, especially the African Minister’s Commission on Water (AMCOW), headed by the Egyptian Water Resources and Irrigation Minister Mohammad Bahaa el-Din Saad (see interview below), presented important and realistic visions for solving Africa’s problems.

Although these plans lack such important elements as the investment in science-driven technologies such as nuclear power, and large-scale transcontinental water projects such as Transaqua for refilling the Lake Chad from the Congo River waters, or transcontinental high-speed-rail networks (see review of PIDA, below), their discussions were completely opposite to those of the doomsday prophets from Europe and the U.S.A.

Whenever such serious issues as nuclear power, railway integration of Africa, creation of new water resources through water transfer, or nuclear desalination to create new water resources, were brought up in the discussion inside the conference by this reporter, or by the LaRouche movement activists outside the conference, the answer from the majority of the African and Asian participants was: “Of course!”

In one of the exhibition halls, the Nile Basin Initiative (NBI) had a booth proudly presenting plans for hydropower projects, especially on the Blue Nile in Ethiopia, and in Sudan. Dr. Abdulkarim Seid, an expert of the NBI’s Water Resources Planning and Management Projects in Ethiopia, gave this reporter a tour of the dam and water-management projects being built in the region. He focused especially on the Ethiopian Millennium Dam which is being built on the Blue Nile near the border with Sudan.

This dam will produce 6,000 mG of electric power, making it the largest hydropower project under construction in Africa. Together with its auxiliary water management schemes, it will reduce water sedimentation in the downstream dam reservoirs, especially in Sudan. This fact was confirmed by Sudan’s Federal Minister for Water Resources Seif Eldin Abdallah, who lamented the fact that Sudanese dam reservoirs are affected significantly by the sedimentation problem emerging from soil erosion in the Ethiopian highlands during the rainy seasons, which extend from August to October. He referenced the case of the massive dredging costs in the canals of Al-Jazeera Agricultural Project in Sudan, one of the most important agricultural zones in Africa, and which is threatened by this problem.

However, Dr. Seid was, like other African participants, focused on the solution. He gave the example of the Ethiopian cooperation with China to raise the level of the Roseires Dam on the Blue Nile to increase its reservoir capacity. Contrary to reports about conflicting interests among the Nile Basin states regarding the construction of new dams upstream, Sudanese President Omar Hasan Al-Bashir met with Ethiopian President Meles Zenawi in April, to express Sudan’s support for the construction of the Millennium Dam in Ethiopia.

Although many of the papers by African and Asian participants in the seminars mentioned above were plagued with the greenie jargon used by the European and American participants, in an attempt to be accepted by the conference organizers, they were generally solution-oriented. For example, a paper presented by Abby Muricho Onencan from the Nile Discourse group from Uganda, under the title, “Greening the Nile Basin: The Nexus (water, energy and food), the Key to Cooperation,” argued for increasing regional cooperation in the building of modern multi-purpose hydropower projects, as a self-evident fact.

Onencan wrote:

“Through the cooperative arrangements under the Nile Basin Initiative, it has become evident that broad-based water service interventions in energy utilities and irrigation services benefit everyone and play a major role in improving sustainable and dignified livelihoods. Through various designed multi-purpose projects like the joint Multi-Purpose Project, the NBI has clearly indicated that it is better to approach a project with the aim of reaping a myriad of benefits…. As water resources become scarce, water will be pumped long distances or be produced through alternative means, such as energy-intensive desalination processes. Modern water management, including establishing monitoring networks and data centers is dependent on reliable access to electricity. To achieve water security, which means the provision of an acceptable quantity and quality of water for health, livelihood, ecosystems and production, energy must be available.”

No further comment is necessary.

‘No’ to the Oligarchy’s Four Horsemen!

Africa’s and the world’s water, food, and energy requirements are clearly threatened, and both the cause and solution of the crisis is a shift in the view of the human race’s role in nature and the universe. This also means a shift in the political-economic practices nationally and globally. If we accept the British empire’s malthusian religion, then we need not do anything, as we wait for the Four Horsemen of Apocalypse to descend upon us.

Otherwise, as free men and women, belonging to sovereign nations, we should reject this oligarchical notion, and embrace instead, the Promethean, humanist vision, that we, as created in the image of a creative universal soul, are capable of being masters of our fate, not slaves under the whims of nature and the imperialist oligarchs and their hypocritical quackademics.

To translate this vision into policy for nations, regions, and continents, view the policies presented by Lyndon LaRouche and his associates (www.larouchepac.com).


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