Sunday, October 23, 2016

Inside Conflicts of a College Student

Growing up you are always told to accept others for who they are, and to not judge them. But often what we are not taught is the inside struggles many go through. The constant questions of whether they are good enough, if what they are doing is right, if where they are is where they are supposed to be, and so many other vital life questions. Often what we do not see are some of the biggest conflicts in a person’s life and often times all these people need is a little bit of encouragement and support but what we give them is a sign of disappointment and disapproval. We as a society need to encourage students to seek help when they are struggling mentally and emotionally.
As a college student many thoughts go through your head. All of a sudden you are pushed out of the nest and no matter how prepared you think you are you can never be prepared enough. All the decisions you are suddenly forced to make: what do you want to do with your life, where are your going to live, and how are you going to afford all of this are just a few of the many life defining questions that are thrown at you. Internally you go through a whirlwind of emotions> You do not know if you are prepared for this. You are suddenly faced with the question, is all this worth what you want to do in your future? All of a sudden it feels as if you are taking on life all by yourself and no one is there to support you.
As a struggling college student all you want to balance out your life is to have a conversation with someone. You want to tell anyone and everyone that will listen about your current life struggles, but a lot of times everyone else is so engulfed in their own lives or studies to just lend an ear. All of a sudden you realize you truly are in this big world all alone, and reaching out is almost impossible. Not everyone is accepting and you do not want to be looked at differently. Almost everyone you encounter tells you to buck it up, you will be fine, and you are just in a slump. The world seems to get darker and darker, you are constantly inflicted with all these internal struggles and you do not know whether to keep trying to push them out and go about life normally or to succumb to the pressures of your mind, to shut everyone out and just pretend you never existed.
As someone who has been in the dark place of their own mind, a simple smile and telling someone you care can do wonders. We need to go away from the stigma that mental health is not something that can be harmful. These internal conflicts can lead to so much struggle within a person and so much damage within a community. Thousands die annually of suicide and this leaves an ever lasting impact on a community. Reach out and help someone, you never know how much that can mean. Just have a normal conversation, you never know what someone is going through and how much that conversation may help someone come out of that dark place even if just for a few minutes. We should all strive to talk to at least one person we do not know weekly, if not daily. Be the ray of sunshine in someone’s life just one day and you will leave a lasting impact for a lifetime.
By Rebecca Urban
Guest Blogger

Monday, October 17, 2016

Creating an Economy of Care

Editors Note: This is an edited sermon delivered by Rev. David Hansen August 28, 2016.

Luke 14:1-14

Creating an Economy of Care
It was a long reading today from the Gospel of Luke but I wanted to read the whole passage because what happens in the first part—healing the man with dropsy—holds the key to understanding the second part—and the question of seating at the banquet illustrates the first part. In order to get the full picture, we need the full story.
Dropsy is not a word we use anymore. Today we talk about edema, which is the medical term for what used to be called dropsy. Edema refers to retention of fluid in the body. It is a condition that might have any number of causes and the medical community has a specific name for each type of edema. It can be a very painful condition and may be even life threatening. It is a serious condition.
Tradition teaches us that Luke was a physician. And it may be that he is diagnosing and describing a physical condition that Jesus healed. It could also be that he is diagnosing a spiritual disease.
In ancient times dropsy was a metaphor for greed. Dropsy referred to this insatiable desire to own everything. Perhaps the man’s ailment was spiritual dropsy. The poet e. e. Cummings has a powerful little poem entitled “more,” which describes the condition of dropsy. He says in this poem, “nobody wants much, not to say most, all anybody ever wants is more, and more, and more. What are we all, morticians.” That’s a description of dropsy. It is a deadly disease.
St. Augustine said that God has created the world so that there is enough to satisfy everyone’s need, but not enough to satisfy one person’s greed.
I am suggesting that the man was consumed by an insatiable desire to own more, and more, and more. He was greedy. He had forgotten the 10th commandment, “Thou shalt not covet anything that belongs to thy neighbor.” The man in the gospel thought everybody was his neighbor, and he was entitled to everything they owned.
In a world that is increasingly divided between the have-gots and the have-nots, we are familiar with this condition. Two scholars, Jacob Hacker and Paul Pierson wrote a book a few years ago entitled Winner-Take-All Politics (Simon & Schuster, 2010) in which they document why there is this growing chasm between the one-percent and the ninety-nine percent. We are aware of the problem. It has real consequences. One in five children in Kansas, the breadbasket of the United States, the wealthiest country in the history of the world, one child in five, a total of 135,000 children in Kansas, live below the poverty line.
I know that poverty is a complex issue and there is no single answer or simple solution. If there were we would have eradicated poverty long ago. But I am thankful that the World Council of Churches has been wrestling in a very serious and intense way with the global economy and questions about poverty and wealth for the last 30 years. The Council has convened meetings with economists, church leaders, scholars, and people from all walks of life in conferences and study groups and they have released a number of studies. In the last few years one of these groups has published what they call “the greed line.” The authors say that if we are comfortable talking about the poverty line, we should also start talking about the greed line. If we are going to put the greed line study in the context of today’s gospel reading, we would talk about global dropsy. Those who have the most have an insatiable appetite to have more.
Like any disease, if you are going to cure it, you need to know how to identify it and diagnose it. The study group came up with four criteria to identify what Luke calls “dropsy:”
The first criteria is when the objective to maximize returns becomes an end in itself. The second is when the social and ecological consequences of maximizing returns are deliberately disregarded. The third criteria is when the pursuit of wealth results in withholding land, goods and capital from the community, and the fourth, when excessive inequality undermines social cohesion and respect for human dignity.
These criteria get played out at the banquet in the second half of the reading for today. The guest arrives with a sense of entitlement that disregards the intent of the host, undermines respect for others in attendance, and usurps the place of honor. The guest has an insatiable desire to be recognized, to the exclusion of everyone else.
Unstated, but I think implied in this parable, is the lesson of Jesus when he told the disciples, “I am sending you like sheep among the wolves. You must be wise as serpents, and as innocent as doves” (Mt.10: 16). Understand the ways of the world, but do not be seduced by the glitter and glamor of the world. Don’t sit at the head table. Don’t take the place of honor. Find another table and sit there.
We often hear this as a counsel to be humble. But humility does not have anything to do with thinking less of yourself. Humility is not about thinking less of yourself. To be humble means to not think less of others. Love one another as I have loved you. Do unto others as you would have them do unto you. That is what the Bible means by humility. Blessed are the meek—the people who respect others.

The good news is that Jesus healed the man with dropsy in an instant, and the guest who came to the banquet found another table. It’s going to take us a little longer. We cannot disengage from the world so quickly or easily. It is hard work and it takes time and dedication and commitment. But the love of God is here, and so are the opportunities for us to explore how we can create and expand what I called this morning “an economy of care,” a growing community that values the well-being of everyone who is created in the image of God. The table is set. The invitation has been made. Come, and eat this bread and drink this cup and give thanks to God.

Friday, October 7, 2016

David & Goliath

A rather astonishing and frightening event continues to play out in North Dakota. As Energy Transfer Partners continues to lay pipe for the Dakota Access Pipeline, against the order of a federal judge, those gathered to protect the water and sacred lands are summarily arrested. As the state escalates their response to native peoples with more militarized police, the national guard and trumped up felony arrest charges, the likelihood of a spark to light a conflagration increases. 

Each day of the stand off it grows more and more similar to an older struggle in our country. The comparable events in our history are the struggle against slavery and for civil rights. There are three reasons why this relationship becomes more and more evident to me with each passing day. The reasons are based in economics, the law and race.

Economics! In the days of slavery, especially and most importantly in the south, slavery was an economic engine. The economy of the whole region depended on it. The wealthy were deeply invested in owning other human beings and they were the ones who told the politicians what laws to pass to keep the slaves in their place.

The state of North Dakota made a choice to develop the Bakken oil fields. The state has made an enormous investment. Whole N.D. communities have been transformed by this boom or bust economic engine. Today, with low gas prices, they are looking busted.

But it's not only the economy of the state of North Dakota. There's an enormous economic engine involved in this struggle. Energy Transfer Partners includes some of the largest fossil fuel interests on the planet. They have the support of most of the major banks. Seventeen financial institutions have loaned Dakota Access $2.5 billion. They have also committed huge sums for more infrastructure projects. There's more than $10 billion in loans and credits from 38 banks supporting groups building the Dakota Access Pipeline. These banks will want those loans repaid, with interest!

The law! In the south during slavery the law followed the money. So it was lawful to beat your property, your slave. The law often looked the other way when the plantation owner raped a piece of his property. 

In North Dakota, people can be bitten by attack dogs, children and elders can be pepper sprayed and all manner of young and old can be arrested by standing in the wrong place at the wrong time or not moving fast enough. But Energy Transfer Partners can bulldoze sacred sites, ignore a federal judge and buy the Cannonball Ranch (against  N.D. corporate farming law) and nothing happens.

Then there's the matter of race. In the south during the days of slavery and segregation, the law said some people had to drink at certain water fountains. In North Dakota, the original proposed site of the pipeline was too close to Bismarck. Some worried it might impact their water supply. So the site closer to Standing Rock tribal water was chosen. Let the Indians drink oil.

I met Chas Jewett for the first time last month in the Black Hills. She spoke about her work with Community Conversations in Rapid City. This is an effort for Indians and whites to learn from and listen to each other. From all reports it has been a productive and promising experience for those involved and the larger community. 

Chas has been at the Standing Rock camp and has shared some videos. One was startling in its simplicity and beauty. She was with a group from the camp who went to the state capital in Bismarck to have a prayer service. As they are arriving, a long line of state police appears and forms a barrier in front of them. Chas is astonished! She can't believe this show of force. People have come to offer prayers. Nevertheless, a sage ceremony to purify the thoughts and behavior of the participants proceeds. Then one individual walks over to the first state trooper and shakes his hand. He moves on shaking the hands of all those in the line. He is soon followed by all those gathered for the prayer service. It's the most exceptional scene of de-escalating potential conflict I have ever seen.

There was a second similar incident just the other day. It was a stand off at a rural road intersection. The same thing happened. Native people offered the hand of relationship.

The image I keep seeing in my mind's eye is that small black girl on her way to an integrated school for the first time.  I saw her again in a video from up north yesterday. She was a different race this time. She was facing militarized police arresting people around her. She slowly moved off to the side out of the picture. I wanted a nonviolent army there to surround her, to protect her, to help move her and all of us into a more just, more human and livable future. 

This is a global struggle. First Nations people were at the N.D. camp recently from Ecuador, where they were left with Chevrons toxic mess. All over the planet indigenous people are struggling to protect their water, their land, their cultures from extractive industries. And they are prayerfully struggling against some of the the most powerful forces on the planet.

Like with slavery and segregation, there are economic, legal and racial challenges implicit in this struggle. It's a David and Goliath situation. I'm praying for a similar ending.

Carl Kline

Wednesday, September 28, 2016

Offering Strength from One to Another

There was a meeting of worlds, not as a violent crashing together as so often happens, but as a gentle touching, a meeting of inner and outer, from one to another. Held in the vessel of one moment in time, there came on seamless flow a meeting of personal pain and heartache and the pain of the world all around. The two became as one, the pain of one person, of all people, and the pain of the world, the world itself and of all within. That is why we were there, gathered at the State House to declare a “higher moral ground,” calling for redress beyond politics of all that besets this earth, of all that hurts people, that chains and embitters the lives of human beings, in this country, everywhere, all as strands of creation indivisible. We sang, we prayed, words spoken to encourage and inspire. There is so much to do, so easy to despair, to heal a feverish world, to lift up from poverty, to fix the justice system, to insure health care for all as a human right, and so education and employment, all the necessities of life, and the right to joy as well, bread and also roses. We heard stories of personal witness and testimony. We were as one, addressing together the challenges that weigh upon us all.

And then we began to spread out in walking vigil around the State House. As we walked, I found myself standing alongside an African American man whose collar told me he was a minister. I held out my hand and introduced myself, and he extended his hand to me.  “Hi, I’m Ron Odom,” he said with a smile. Our hands still clasped, his name took my breath away, for a moment unsure of what to do or say. I placed my other hand on his shoulder, “I’m sorry,” I said, “I’m so sorry,” speaking as to a mourner in the freshness of grief, and so it shall always be for him. In the sharing of names, the meeting of worlds, inner and outer, from one to another. We walked on quietly for a moment. I did not want to press him to say more than he might wish to say; nor did I want to ask more than he might wish to hear. Holding all the pain of the world as we walked, he began to share his own pain, worlds become as one.

He spoke of that October day in 2007 when Steven died, his precious thirteen-year old son, shot dead steps from their home. He recounted the details that had been so much in the news, now in his own voice, hearing the shots, rushing outside, Steven’s basketball rolling down the sidewalk and stopping at the tire of their own family car. I cried softly as he spoke, his heart opening to a fellow traveler on life’s journey who was a stranger no more. And then he said with such resolve, “I’m in it, tears and all. Our weakness is our strength.”

A moment in time when all becomes one, I kept repeating his words as we parted, words of prayerful hope for himself, for each other, for the world. I wanted to comfort him, but he had comforted me. With so much hurt in every heart, the only hope is in our coming together. In the meeting of worlds, inner and outer, we hold the world’s pain and our own. It is a teaching that flows beneath the surface of the Torah portion Ki Tetze (Deut. 21:10-25:19). The portion begins with laws of warfare, seeking somehow to humanize the inhuman, ki tetze lamilchama al oy’vecha/when you go forth to battle against your enemies. Through the lens of Chassidic teaching, the surface meaning is immediately transformed, turned upside down. Enemies are in the plural, but the Hebrew suffix of address is in the singular. So too, the whole sentence is addressed to the individual, set in the second person singular, ki tetze/when you go forth to battle, understood, therefore, as going forth to battle your own personal, inner enemies. There is a meeting of worlds, of inner and outer. The Slonimer Rebbe teaches that your enemies refers to ha’oyev ha’m’yuchad shel’cha/your own unique enemies, and then he adds his signature theme, l’chol adam yesh tafkid m’yuchad she’tzarich l’mal’o/every person has their own unique task to fulfill, u’l’shem kach ba l’olam/and for this purpose they have come into the world. We each have a special task to fulfill in this world. In order to accomplish that task, we must first overcome our own personal demons. In the context of Ki Tetze, inner and outer become as one, and in the meeting of worlds violence is transformed.

Our own bodies and souls are scarred by all the strife and struggle in the world, and we are soothed by so much love and goodness that flows from heart to heart. Seeking wholeness in the world and among people, we seek it for and within ourselves. I thought of Rev. Odom’s name as I read the parasha. In Ashkenazic pronunciation, odom is the human/adam. Odom ha’rishon is the first human, male and female within one, all humanity descended from one. In Jewish mystical thought, before there was odom ha’rishon, there was odom ha’kadmon, the primordial human whose form became a template for all of creation, the world created through the human form, world and human, inner and outer, all as one.

It is made clear in the Torah itself at the end of last week’s Torah portion, Parashat Shoftim, war challenged again from within itself. There, in a context of ultimate violence, another cry rising against violence, against destruction, a warning not to destroy trees for the sake of making war. The Torah says so simply, ki ho’odom etz ha’sadeh/for the human is the tree of the field. A teaching so poignant and powerful, if we are not to destroy trees, how much more so are we not to destroy people, for we are the trees of the field. Walking together for the sake of the world, earth and people as one, we find ourselves hand in hand with a friend, a meeting of worlds, inner and outer, offering strength from one to another.

Rabbi Victor H. Reinstein

Wednesday, September 21, 2016

Ambiguous Loss

Over the last several weeks I have been reading  Pauline Goss’ book *Ambiguous Loss.  Its subtitle is “Learning to Live With Unresolved Grief.  She affirms that of all the losses experienced in personal relationships, ambiguous loss is the most devastating because it remains unclear, indeterminate.  An old English nursery rhyme encapsulates the distressing feeling of uncertainty:

As I was walking up the stair. 
I met a man who was not there.
He was not there again today,
Oh, how I wish he’d go away. 

I have thought much about the kinds of loss that permeate the massive population movements as so many individuals and families are uprooted from their homes because of war and violence that make their lives untenable. I have thought much about the communities who either welcome them and try to make them feel secure and at home  and about the communities who say “No” we cannot make a space for you.  I have tried to imagine what it would be like to pack only what I could carry in a blanket or a suitcase and run for my life in the middle of the night -leaving behind all that is familiar - if not predictable and safe.  No matter where I let my imagination wander, there is a universal and profound sense of loss. 

In an instant, life as it was disappears when bombs and mortar fire level a home and a family, whether still intact or permanently broken, loses everything.  The grief that pervades life in refugee camps is ambiguous.  Soon it may be possible to return home.  Soon life may be normal again.  Soon a missing family member may arrive on the doorstep.  But in the waiting, grieving goes on and on and on and there is no “normal” resolution.  Everything just sort of hangs in abeyance.  

Even for those who reach a safe harbor, who are welcomed in a strange land, who put down roots in a new culture, who begin to rebuild successful lives  - - even under the best of circumstances, the unresolved losses of home, family, community, culture, the loss of a certain degree of sameness in everyday life,  the loss of a sense of place and belonging is pervasive and the hope for some kind of “return” stays in the spirit.   The losses are devastating because so many losses remain “unclear and indeterminate.”

I listened this morning to a piece on NPR  about one church’s efforts to resettle one extravagantly vetted Syrian refugee family.  Church members talked about the issues involved - the costs in time and energy and labor and support - to help just one family to make the transition to life in this country.  They spoke of the labor of love required. I wondered how the welcoming community acknowledges the depth of the loss that even one refugee family encounters.  I wondered how one keeps hope alive and lives into the future when the losses are so ambiguous at times - so open-ended and without resolution.

So - I thought about a day of mourning in solidarity with all who live and cope with the  “unclear and indeterminate” losses that come not only through  immigration, but also through things like the death of a marriage through divorce; the re-shaping of family relationships when one member is estranged;  the loss of a clear and shining future to the complexity of climate change; the loss of tribal lands to invading forces; the loss of a loved one missing in action.

We humans swim in a sea of  unacknowledged loss and grief.  Perhaps if we could own and recognize it more readily we could be gentler with one another.  Perhaps we could learn to say to one another “We have lost so much.  Come let us sit together and mourn  - and, then, perhaps, find a way forward together.”

 Ambiguous Loss - Learning to Live With Unresolved Grief by Pauline Boss, Harvard University Press, Cambridge Massachusetts, 1999.  P.

Vicky Hanjian

Wednesday, September 14, 2016

Offending Conscience

Imagine a large piece of prime farmland where your relatives have lived for generations, getting married, working hard, raising up children, worshipping, being laid to rest. These days, the old family graveyard isn’t used anymore. The fieldstone fence surrounding it is tumbledown and overgrown. Most of the gravestones are so weathered you can scarcely make out the names and dates. But the dead who are interred there are still part of you. As one of their descendents, you feel a connection to them, deep in your bones.

On a certain day a very rich farmer from far away comes along without warning and lays claim to some of your family’s farmland. The law, he says, is on his side. Before you can dispute him, he’s clear-cutting trees, digging new ditches, even changing the course of the river. And now he’s getting ready to demolish the family graveyard. He plans to till up the old plot, adjacent to one of his fields, so he can plant it and increase his yield.

You and your relatives pay him a visit, to protest. He’s deaf to your appeals. So you file a legal complaint. Before the judge can hold a hearing, the farmer shows up at the graveyard with a bulldozer. He brings along some of his buddies armed with guard dogs and pepper spray. You call the sheriff to intervene. No patrol cars come.

As you and your relatives yell and gesture in righteous anger, the rich farmer razes the old graveyard. Six of you are bitten by dogs. Thirty more are disabled by pepper spray. In only an hour or two, the final resting place of your ancestors is leveled, and nothing, nobody, will ever be able to put it right again….

This could never happen in America, you might be thinking. It’s a made-up story. But last weekend much of this (and worse) actually played out near Cannonball, ND. Instead of a “rich farmer,” the bad actor was Energy Transfer Partners, the company building the Dakota Access Pipeline. Instead of “you and your relatives,” the burial sites belonged to native people.

I’ve a hunch that if an Indian-owned company had sicced its dogs on white people protecting a white cemetery, the mainstream media would have been all over this story. Lawsuits would already have been filed against ETP. Heads would have rolled at the Morgan County Sheriff’s Office for not protecting the white demonstrators. But as it is, the media has largely been silent about this incident, or it has insinuated that the Indians who nonviolently resisted the desecration were somehow to blame.

Even if I weren’t opposed to DAPL, the events of last weekend would have offended my conscience. And I hope they offend yours. Can we agree that it’s unconscionable for any company to deliberately destroy any burial site for the sake of its own bottom line? Can we agree that it’s unconscionable for any company (or government, or law enforcement agency) to assault citizens who are nonviolently exercising their constitutional rights to assemble and speak their mind?

I hope you’ll join me in doing one or all of the following: 

Call Vicki Granado, the public relations officer at Energy Transfer Partners (214-599-8785), and express your dismay over these abuses. 
Call the Morton County Sheriff's Office (701-667-3330) and remind them of their responsibility to protect peaceful citizens. 
Call North Dakota Governor Jack Dalrymple (701-328-2200) and ask him to help de-escalate the situation. 
Finally, call the White House (202-456-1111) and urge President Obama to do what he can to ensure that justice holds sway.

Phyllis Cole-Dai

Thursday, September 8, 2016

It's All about Water

It's all about water! Although there has been spotty media coverage, a rather amazing event is unfolding in the fields of North Dakota. Indian nations are gathering and praying to stop the Dakota Access Pipeline from crossing the Missouri River.

For those who are willing to take the time to investigate, it is quickly apparent that these are not "protesters" but "protectors." For those of us living in a bubble of purchased immunity, we little realize how our most important resource is increasingly at risk. After all, for us the water flows out of the faucet or shower head into and over our bodies and we don't think long and hard about the origins.

We have such short memories. The worst U.S. land based oil spill occurred in 2010 into the Kalamazoo River in Michigan. Over a million gallons of diluted bitumen went into the river. A heavy crude oil from the Alberta tar sands, much of it quickly sank. Thirty five miles of the river were closed and more than four years of clean up followed. Three quarters of a billion dollars were spent trying to bring the river back.

Subsequent investigations revealed that alarms had warned the Enbridge headquarters there had been a pipeline breach. But operators assumed it was a "bubble" in the line and continued pumping oil for eighteen hours. It was also revealed that Enbridge knew of pipe weakness in that area five years earlier, 15,000 defects in the 40 year old pipeline, but decided not to dig it up.

Or I doubt people even heard about the Canadian spill in July. 200,00 liters of crude oil spilled into the North Saskatchewan River. It took officials four days to shut down the pipeline. Communities downstream like Prince Albert were "stockpiling clean water in bathtubs and Tupperware containers." One Canadian official doubted their drinking water would be safe to drink for months.

For those with short memories, please recall the leak from Keystone 1 near Freeman, South Dakota this past April. Even with all the fancy equipment to detect spills, Transcanada had to be contacted by a farmer watching oil pool in a field. And although they first reported a spill of 187 gallons, they had to revise it once they started digging to16,800 gallons. All of that four football fields from a "sensitive environmental source," like a river?

According to Richard Stover of the Center for Biological Diversity, using records from the Pipeline Safety Administration, there have been close to 8,000 "significant incidents" with pipelines between 1986 and 2014. More than 3 million gallons on average spilled in the U.S. each year, an average of 5 incidents a week.

Significant incidents are those "causing injury, death, damages exceeding $50,000 in value, a loss of 5 barrels of highly volatile substances, 50 barrels of other liquids or there was an explosion. There have been more than 500 human deaths and 2,300 injuries through-out that period. The number of plant and animal casualties is far higher. The known property damages are valued at close to $7 billion."

The proposed Dakota Access Pipeline would not only cross the Missouri River but the Big Sioux south of Sioux Falls. It would impact four Wetland Management Districts in South Dakota: Sand Lake, Huron, Madison and Lake Andes. The pipe is already in the ground in many places, with desperate fossil fuel companies and their political cronies, their very existence in jeopardy, frantic to get it out of the ground before the market completely collapses.

In North Dakota, the Sacred Stone camp is all about water. People there are asking us to care about the residents of Baton Rouge, LA, who saw 21 inches of rain in 24 hours; to care about the business people of Ellicott City, MD, who saw their downtown ravaged by 6 inches of rain in 2 hours; to care about the 80,000 people who have been evacuated in CA because of wildfires and too little water; to care about those all over the world sickened and starving by draught. They are asking us to care about a livable world for our children and grandchildren, facing the likelihood of catastrophic climate change.

So when some try and play a "race" card and suggest it's just unruly Indians at the camp, don't believe it. Many non-Indians are campers and supporters. And when they spread rumors of pipe bombs, know the pipes are peace pipes. And when they say it's not a lawful gathering, be aware it's not natural law being broken nor God's law. 

It's past time to say leave the fossil fuels in the ground. The future is in renewables. And there is no future without clean water.

Carl Kline