https://eewiki.newint.org/api.php?action=feedcontributions&user=Matteo&feedformat=atomNew Internationalist Easier English Wiki - User contributions [en]2024-03-28T14:46:27ZUser contributionsMediaWiki 1.34.2https://eewiki.newint.org/index.php?title=Killing_whales:_the_hypocrisy_of_the_West&diff=1296Killing whales: the hypocrisy of the West2013-03-18T10:11:00Z<p>Matteo: </p>
<hr />
<div>'''Killing whales: the hypocrisy of the West'''<br />
<br />
''by Chris Grezo''<br />
<br />
Japanese people who hunt and kill whales say that they are doing this for scientific research. They are lying and they can do this because of a loophole in international law. <br />
<br />
Western governments and public are shocked by this. And by the terrible suffering this causes. It is impossible to hunt and kill whales in a kind, humane way: the weapons they use (harpoons), which explode, almost never kill a whale immediately. It is very difficult to hit the right part of a whale when it is swimming away in Antarctic sea. And, because the hunters want to use as much of the whale’s body as possible, they use smaller amounts of explosive. This makes it more unlikely that the whale will die quickly. So the whales often die slowly in a lot of pain: after the exploding harpoon, the whale is pulled along through the water and suffers a lot before she dies. <br />
<br />
http://www.newint.org/blog/2013/03/18/826716983_7539265bd0_n.jpg<br />
<br />
But the West does not say whaling is wrong because of the suffering of the whales. Western media and governments tell Japan to stop killing whales for reasons of ‘conservation’. And this is not true. The minke whales are not an endangered species. Most other types of whale are in danger of extinction, but the minke whales, that the Japanese hunt, are not.<br />
<br />
But if minke whales were endangered, would it be OK to impose a law on another country? There must be a moral reason for imposing a law on others, and what exactly is the moral part of a conservationist law? What effect does the size of a species’ population have on the moral value of one individual of that species? If, for example, we had 10 billion more humans on the planet, would it be OK to torture people because the species is overpopulated? Or what if the population of humans on earth was only a few million – could we all have some extra human rights? Or if someone suddenly discovered an island where millions of dogs lived, so there were suddenly millions more dogs on earth, would it be OK morally for me to shoot your dog? And if there were only one Greater Potato Beetle left in the whole world, would its life be worth more than the life of an orang-utan? If we think about it, the number of others in a species has no relation to how much you are worth morally.<br />
<br />
Western governments and media think that exotic animals are nice to look at; it would be a shame if we couldn’t look at them anymore. So, if whales are exotic to us and we like to look at them, we tell the Japanese that they must not hunt them.<br />
This is hypocritical. And we must close loophole in the law. Do you think a whale is happier thinking that she is dying in pain because of scientific research, not for food? <br />
<br />
Why does the West think it can tell others what to do morally, when it uses factory farming. Factory farming tortures billions of animals each year? How can the West impose laws on Japan when it gives EU money to bullfighting? In bullfighting, bulls are half blind and stunned before the fight so the ‘brave’ matador can win. Western cultures blind, poison and torture dogs, cats and rabbits to make shampoo in a cheaper way. This is very hypocritical and shows how little they think. <br />
<br />
This terrible suffering is totally unnecessary. It exists so that transnational businesses can make a little more profit. It is impossible to justify this morally, but and yet we do not see it. We choose only to notice what is wrong in other cultures.<br />
There is a very strong argument to ban whaling: it causes unnecessary death and suffering. That’s all we need to say. <br />
Everything people say about beautiful creatures and population size is only a way to hide our own unethical hypocrisy.<br />
<br />
''As this article has been simplified, the words, text structure and quotes may have been changed. For the original, please see:<br />
http://newint.org/blog/2013/03/14/the-wests-hypocrisy-on-whaling/''</div>Matteohttps://eewiki.newint.org/index.php?title=Killing_whales:_the_hypocrisy_of_the_West&diff=1295Killing whales: the hypocrisy of the West2013-03-18T10:10:40Z<p>Matteo: </p>
<hr />
<div>'''Killing whales: the hypocrisy of the West'''<br />
<br />
''by Chris Grezo''<br />
<br />
Japanese people who hunt and kill whales say that they are doing this for scientific research. They are lying and they can do this because of a loophole in international law. <br />
<br />
Western governments and public are shocked by this. And by the terrible suffering this causes. It is impossible to hunt and kill whales in a kind, humane way: the weapons they use (harpoons), which explode, almost never kill a whale immediately. It is very difficult to hit the right part of a whale when it is swimming away in Antarctic sea. And, because the hunters want to use as much of the whale’s body as possible, they use smaller amounts of explosive. This makes it more unlikely that the whale will die quickly. So the whales often die slowly in a lot of pain: after the exploding harpoon, the whale is pulled along through the water and suffers a lot before she dies. <br />
<br />
http://newint.org/blog/2013/03/18/826716983_7539265bd0_n.jpg<br />
<br />
But the West does not say whaling is wrong because of the suffering of the whales. Western media and governments tell Japan to stop killing whales for reasons of ‘conservation’. And this is not true. The minke whales are not an endangered species. Most other types of whale are in danger of extinction, but the minke whales, that the Japanese hunt, are not.<br />
<br />
But if minke whales were endangered, would it be OK to impose a law on another country? There must be a moral reason for imposing a law on others, and what exactly is the moral part of a conservationist law? What effect does the size of a species’ population have on the moral value of one individual of that species? If, for example, we had 10 billion more humans on the planet, would it be OK to torture people because the species is overpopulated? Or what if the population of humans on earth was only a few million – could we all have some extra human rights? Or if someone suddenly discovered an island where millions of dogs lived, so there were suddenly millions more dogs on earth, would it be OK morally for me to shoot your dog? And if there were only one Greater Potato Beetle left in the whole world, would its life be worth more than the life of an orang-utan? If we think about it, the number of others in a species has no relation to how much you are worth morally.<br />
<br />
Western governments and media think that exotic animals are nice to look at; it would be a shame if we couldn’t look at them anymore. So, if whales are exotic to us and we like to look at them, we tell the Japanese that they must not hunt them.<br />
This is hypocritical. And we must close loophole in the law. Do you think a whale is happier thinking that she is dying in pain because of scientific research, not for food? <br />
<br />
Why does the West think it can tell others what to do morally, when it uses factory farming. Factory farming tortures billions of animals each year? How can the West impose laws on Japan when it gives EU money to bullfighting? In bullfighting, bulls are half blind and stunned before the fight so the ‘brave’ matador can win. Western cultures blind, poison and torture dogs, cats and rabbits to make shampoo in a cheaper way. This is very hypocritical and shows how little they think. <br />
<br />
This terrible suffering is totally unnecessary. It exists so that transnational businesses can make a little more profit. It is impossible to justify this morally, but and yet we do not see it. We choose only to notice what is wrong in other cultures.<br />
There is a very strong argument to ban whaling: it causes unnecessary death and suffering. That’s all we need to say. <br />
Everything people say about beautiful creatures and population size is only a way to hide our own unethical hypocrisy.<br />
<br />
''As this article has been simplified, the words, text structure and quotes may have been changed. For the original, please see:<br />
http://newint.org/blog/2013/03/14/the-wests-hypocrisy-on-whaling/''</div>Matteohttps://eewiki.newint.org/index.php?title=Killing_whales:_the_hypocrisy_of_the_West&diff=1294Killing whales: the hypocrisy of the West2013-03-18T10:08:47Z<p>Matteo: </p>
<hr />
<div>'''Killing whales: the hypocrisy of the West'''<br />
<br />
''by Chris Grezo''<br />
<br />
Japanese people who hunt and kill whales say that they are doing this for scientific research. They are lying and they can do this because of a loophole in international law. <br />
<br />
Western governments and public are shocked by this. And by the terrible suffering this causes. It is impossible to hunt and kill whales in a kind, humane way: the weapons they use (harpoons), which explode, almost never kill a whale immediately. It is very difficult to hit the right part of a whale when it is swimming away in Antarctic sea. And, because the hunters want to use as much of the whale’s body as possible, they use smaller amounts of explosive. This makes it more unlikely that the whale will die quickly. So the whales often die slowly in a lot of pain: after the exploding harpoon, the whale is pulled along through the water and suffers a lot before she dies. <br />
<br />
http://farm2.staticflickr.com/1045/826716983_7539265bd0_n.jpg<br />
<br />
But the West does not say whaling is wrong because of the suffering of the whales. Western media and governments tell Japan to stop killing whales for reasons of ‘conservation’. And this is not true. The minke whales are not an endangered species. Most other types of whale are in danger of extinction, but the minke whales, that the Japanese hunt, are not.<br />
<br />
But if minke whales were endangered, would it be OK to impose a law on another country? There must be a moral reason for imposing a law on others, and what exactly is the moral part of a conservationist law? What effect does the size of a species’ population have on the moral value of one individual of that species? If, for example, we had 10 billion more humans on the planet, would it be OK to torture people because the species is overpopulated? Or what if the population of humans on earth was only a few million – could we all have some extra human rights? Or if someone suddenly discovered an island where millions of dogs lived, so there were suddenly millions more dogs on earth, would it be OK morally for me to shoot your dog? And if there were only one Greater Potato Beetle left in the whole world, would its life be worth more than the life of an orang-utan? If we think about it, the number of others in a species has no relation to how much you are worth morally.<br />
<br />
Western governments and media think that exotic animals are nice to look at; it would be a shame if we couldn’t look at them anymore. So, if whales are exotic to us and we like to look at them, we tell the Japanese that they must not hunt them.<br />
This is hypocritical. And we must close loophole in the law. Do you think a whale is happier thinking that she is dying in pain because of scientific research, not for food? <br />
<br />
Why does the West think it can tell others what to do morally, when it uses factory farming. Factory farming tortures billions of animals each year? How can the West impose laws on Japan when it gives EU money to bullfighting? In bullfighting, bulls are half blind and stunned before the fight so the ‘brave’ matador can win. Western cultures blind, poison and torture dogs, cats and rabbits to make shampoo in a cheaper way. This is very hypocritical and shows how little they think. <br />
<br />
This terrible suffering is totally unnecessary. It exists so that transnational businesses can make a little more profit. It is impossible to justify this morally, but and yet we do not see it. We choose only to notice what is wrong in other cultures.<br />
There is a very strong argument to ban whaling: it causes unnecessary death and suffering. That’s all we need to say. <br />
Everything people say about beautiful creatures and population size is only a way to hide our own unethical hypocrisy.<br />
<br />
''As this article has been simplified, the words, text structure and quotes may have been changed. For the original, please see:<br />
http://newint.org/blog/2013/03/14/the-wests-hypocrisy-on-whaling/''</div>Matteohttps://eewiki.newint.org/index.php?title=Main_Page&diff=1196Main Page2013-02-26T09:09:28Z<p>Matteo: </p>
<hr />
<div>=Welcome to New Internationalist Easier English=<br />
<br />
'''Are you learning English?'''<br />
'''and are you interested in the world?'''<br />
<br />
- read the Easier English articles (then read the original articles - they will be much easier and you will learn a lot of new vocabulary and grammar) - choose an issue or category, then choose an article to read.<br />
<br />
'''Are you teaching English?''' <br />
<br />
- use our '''[[Ready_Lessons|Ready Lessons]]''' (and other teaching ideas) and the Easier English articles with your learners, then refer them to the original articles as follow-up. Articles are organized by issue number and topic/category. <br />
<br />
===Look at our latest issues:=== <br />
[[File:460-01-cover.png|link=Issue 460|What has development done for me?]]<br />
[[File:459-01-cover.jpg|link=Issue 459|The Feral Rich]]<br />
[[File:458-01-cover.jpg|link=Issue 458|Internet Showdown]]<br />
[[File:457-01-cover.jpg|link=Issue 457|Bad Medicine]]<br />
[[File:456-01-cover.jpg|link=Issue 456|Youth Rising]]<br />
[[File:455-01-cover.jpg|link=Issue 455|Drugs Legalization]]<br />
[[File:454-01-cover.jpg|link=Issue 454|Co-operatives]]<br />
*[[Issue 460]] - March 2013 - "What has development done for me?"<br />
*[[Issue 459]] - January / February 2013 - "The Feral Rich" <br />
*[[Issue 458]] - December 2012 - "Internet Showdown"<br />
*[[Issue 457]] - November 2012 - "Bad Medicine" <br />
*[[Issue 456]] - October 2012 - "Youth Rising"<br />
*[[Issue 455]] - September 2012 - "Drugs Legalization"<br />
*[[Issue 454]] - July/August 2012 - "How Co-operatives can save the planet"<br />
<br />
''As the articles are simplified, the words, text structure and quotes may have been changed. For the originals, please see: [//www.newint.org/ newint.org]''</div>Matteohttps://eewiki.newint.org/index.php?title=Main_Page&diff=1195Main Page2013-02-26T09:08:21Z<p>Matteo: </p>
<hr />
<div>=Welcome to New Internationalist Easier English=<br />
<br />
'''Are you learning English?'''<br />
'''and are you interested in the world?'''<br />
<br />
- read the Easier English articles (then read the original articles - they will be much easier and you will learn a lot of new vocabulary and grammar) - choose an issue or category, then choose an article to read.<br />
<br />
'''Are you teaching English?''' <br />
<br />
- use our '''[[Ready_Lessons|Ready Lessons]]''' (and other teaching ideas) and the Easier English articles with your learners, then refer them to the original articles as follow-up. Articles are organized by issue number and topic/category. <br />
<br />
===Look at our latest issues:=== <br />
[[File:460-01-cover.jpg|link=Issue 460|What has development done for me?]]<br />
[[File:459-01-cover.jpg|link=Issue 459|The Feral Rich]]<br />
[[File:458-01-cover.jpg|link=Issue 458|Internet Showdown]]<br />
[[File:457-01-cover.jpg|link=Issue 457|Bad Medicine]]<br />
[[File:456-01-cover.jpg|link=Issue 456|Youth Rising]]<br />
[[File:455-01-cover.jpg|link=Issue 455|Drugs Legalization]]<br />
[[File:454-01-cover.jpg|link=Issue 454|Co-operatives]]<br />
*[[Issue 460]] - March 2013 - "What has development done for me?"<br />
*[[Issue 459]] - January / February 2013 - "The Feral Rich" <br />
*[[Issue 458]] - December 2012 - "Internet Showdown"<br />
*[[Issue 457]] - November 2012 - "Bad Medicine" <br />
*[[Issue 456]] - October 2012 - "Youth Rising"<br />
*[[Issue 455]] - September 2012 - "Drugs Legalization"<br />
*[[Issue 454]] - July/August 2012 - "How Co-operatives can save the planet"<br />
<br />
''As the articles are simplified, the words, text structure and quotes may have been changed. For the originals, please see: [//www.newint.org/ newint.org]''</div>Matteohttps://eewiki.newint.org/index.php?title=Haiti_and_its_French_past&diff=1082Haiti and its French past2013-02-04T09:42:24Z<p>Matteo: </p>
<hr />
<div>'''Haiti and its French past'''<br />
<br />
''by Sokari Ekine'' <br />
<br />
Here in Haiti I am teaching and also working with the Committee from Camp Acra and Adoquin. I have been teaching English for 2 weeks to students of Sopudep School. There are 14 pupils from school grades 11 and 12 in the class and they have different levels of English. There are also some adults taking timeout from work to learn. The first day we did introductions and everyone – including me! – was a little nervous. The last time I was in a classroom was 15 years ago. And I have never taught English before. Two weeks later, the class is relaxed. We do conversation most of the time and I am happy with my teaching and with the progress of the students. Then, after the hour-long class, it’s my turn to learn: Madam Rea spends 20 minutes teaching me Kreyol.<br />
<br />
More than two hundred years after independence from France, there is still a strong French influence. For example speaking Kreyol is seen as a bad thing. And a lot of people here speak Kreyol. This means they cannot understand a lot of the information which is only in French and they cannot learn about the history of Haiti in schools. Kreyol is a language which came from a revolution. It is easy to forget that most of the slaves who fought in the Haitian revolution were born in Africa; it is through them that Kreyol and Voudou were created from their own languages and religious traditions, mixed with French and Spanish.<br />
<br />
Haiti is no longer a French colony but the language and religion of the Haitian people are not back yet. French continues to create problems for most of the people, who speak Kreyol. Children are forced to learn maths in French, making the subject more difficult. During last year’s 12 January anniversary of the 2010 earthquake, white evangelical Christians tried to stop a Voudou anniversary ceremony by playing their own loud music. The police had to be called to take away the evangelical Christians before someone got killed.<br />
<br />
Jean-Bertrand Aristide is the island’s first democratically elected president and he was a Catholic priest. He returned to Haiti from exile in 2001. He writes critically about religion. He argues that the Catholic Church played a large role in the colonization of his country, and that religion can be used as a dangerous weapon:<br />
<br />
He writes that in the eyes of those who do not see well, religion looks like gold. Thankfully people who can think clearly know that ‘not everything that sparkles is gold’. He continues saying that for a long long time many small groups with power have used religion as a weapon: a weapon to destroy the ideas of others and to force their own ideas onto others. He adds that the Catholic religion roared like a wild animal, eating all the foreign religions in its path…. He says the interests of the colonialists and the interests of Jesus are two mountains that will never meet. Slavery and liberty are exactly like hell and paradise. You can’t hide the strong rotten smell with incense.<br />
<br />
http://www.newint.org/contributors/2010/09/07/sokariekine.gif<br />
<br />
<br />
<br />
''Sokari Ekine is a Nigerian social justice activist and blogger. She writes an award winning blog, Black Looks, which she started over four years ago, writing on a range of topics such as LGBTI Rights in Africa, gender issues, human rights, the Niger Delta and Land Rights.''<br />
<br />
''As this article has been simplified, the words, text structure and quotes may have been changed. For the original, please see http://newint.org/blog/2013/01/31/religion-language-haiti/''</div>Matteohttps://eewiki.newint.org/index.php?title=Haiti_and_its_French_past&diff=1081Haiti and its French past2013-02-04T09:42:12Z<p>Matteo: </p>
<hr />
<div>'''Haiti and its French past'''<br />
<br />
''by Sokari Ekine'' <br />
<br />
Here in Haiti I am teaching and also working with the Committee from Camp Acra and Adoquin. I have been teaching English for 2 weeks to students of Sopudep School. There are 14 pupils from school grades 11 and 12 in the class and they have different levels of English. There are also some adults taking timeout from work to learn. The first day we did introductions and everyone – including me! – was a little nervous. The last time I was in a classroom was 15 years ago. And I have never taught English before. Two weeks later, the class is relaxed. We do conversation most of the time and I am happy with my teaching and with the progress of the students. Then, after the hour-long class, it’s my turn to learn: Madam Rea spends 20 minutes teaching me Kreyol.<br />
<br />
More than two hundred years after independence from France, there is still a strong French influence. For example speaking Kreyol is seen as a bad thing. And a lot of people here speak Kreyol. This means they cannot understand a lot of the information which is only in French and they cannot learn about the history of Haiti in schools. Kreyol is a language which came from a revolution. It is easy to forget that most of the slaves who fought in the Haitian revolution were born in Africa; it is through them that Kreyol and Voudou were created from their own languages and religious traditions, mixed with French and Spanish.<br />
<br />
Haiti is no longer a French colony but the language and religion of the Haitian people are not back yet. French continues to create problems for most of the people, who speak Kreyol. Children are forced to learn maths in French, making the subject more difficult. During last year’s 12 January anniversary of the 2010 earthquake, white evangelical Christians tried to stop a Voudou anniversary ceremony by playing their own loud music. The police had to be called to take away the evangelical Christians before someone got killed.<br />
<br />
Jean-Bertrand Aristide is the island’s first democratically elected president and he was a Catholic priest. He returned to Haiti from exile in 2001. He writes critically about religion. He argues that the Catholic Church played a large role in the colonization of his country, and that religion can be used as a dangerous weapon:<br />
<br />
He writes that in the eyes of those who do not see well, religion looks like gold. Thankfully people who can think clearly know that ‘not everything that sparkles is gold’. He continues saying that for a long long time many small groups with power have used religion as a weapon: a weapon to destroy the ideas of others and to force their own ideas onto others. He adds that the Catholic religion roared like a wild animal, eating all the foreign religions in its path…. He says the interests of the colonialists and the interests of Jesus are two mountains that will never meet. Slavery and liberty are exactly like hell and paradise. You can’t hide the strong rotten smell with incense.<br />
<br />
http://www.newint.org/contributors/2010/09/07/sokariekine.gif<br />
<br />
http://www.farm9.staticflickr.com/8460/8070542638_a8339fb8f9_n.jpg<br />
<br />
''Sokari Ekine is a Nigerian social justice activist and blogger. She writes an award winning blog, Black Looks, which she started over four years ago, writing on a range of topics such as LGBTI Rights in Africa, gender issues, human rights, the Niger Delta and Land Rights.''<br />
<br />
''As this article has been simplified, the words, text structure and quotes may have been changed. For the original, please see http://newint.org/blog/2013/01/31/religion-language-haiti/''</div>Matteohttps://eewiki.newint.org/index.php?title=Haiti_and_its_French_past&diff=1080Haiti and its French past2013-02-04T09:41:59Z<p>Matteo: </p>
<hr />
<div>'''Haiti and its French past'''<br />
<br />
''by Sokari Ekine'' <br />
<br />
Here in Haiti I am teaching and also working with the Committee from Camp Acra and Adoquin. I have been teaching English for 2 weeks to students of Sopudep School. There are 14 pupils from school grades 11 and 12 in the class and they have different levels of English. There are also some adults taking timeout from work to learn. The first day we did introductions and everyone – including me! – was a little nervous. The last time I was in a classroom was 15 years ago. And I have never taught English before. Two weeks later, the class is relaxed. We do conversation most of the time and I am happy with my teaching and with the progress of the students. Then, after the hour-long class, it’s my turn to learn: Madam Rea spends 20 minutes teaching me Kreyol.<br />
<br />
More than two hundred years after independence from France, there is still a strong French influence. For example speaking Kreyol is seen as a bad thing. And a lot of people here speak Kreyol. This means they cannot understand a lot of the information which is only in French and they cannot learn about the history of Haiti in schools. Kreyol is a language which came from a revolution. It is easy to forget that most of the slaves who fought in the Haitian revolution were born in Africa; it is through them that Kreyol and Voudou were created from their own languages and religious traditions, mixed with French and Spanish.<br />
<br />
Haiti is no longer a French colony but the language and religion of the Haitian people are not back yet. French continues to create problems for most of the people, who speak Kreyol. Children are forced to learn maths in French, making the subject more difficult. During last year’s 12 January anniversary of the 2010 earthquake, white evangelical Christians tried to stop a Voudou anniversary ceremony by playing their own loud music. The police had to be called to take away the evangelical Christians before someone got killed.<br />
<br />
Jean-Bertrand Aristide is the island’s first democratically elected president and he was a Catholic priest. He returned to Haiti from exile in 2001. He writes critically about religion. He argues that the Catholic Church played a large role in the colonization of his country, and that religion can be used as a dangerous weapon:<br />
<br />
He writes that in the eyes of those who do not see well, religion looks like gold. Thankfully people who can think clearly know that ‘not everything that sparkles is gold’. He continues saying that for a long long time many small groups with power have used religion as a weapon: a weapon to destroy the ideas of others and to force their own ideas onto others. He adds that the Catholic religion roared like a wild animal, eating all the foreign religions in its path…. He says the interests of the colonialists and the interests of Jesus are two mountains that will never meet. Slavery and liberty are exactly like hell and paradise. You can’t hide the strong rotten smell with incense.<br />
<br />
http://www.newint.org/contributors/2010/09/07/sokariekine.gif<br />
<br />
http://farm9.staticflickr.com/8460/8070542638_a8339fb8f9_n.jpg<br />
<br />
''Sokari Ekine is a Nigerian social justice activist and blogger. She writes an award winning blog, Black Looks, which she started over four years ago, writing on a range of topics such as LGBTI Rights in Africa, gender issues, human rights, the Niger Delta and Land Rights.''<br />
<br />
''As this article has been simplified, the words, text structure and quotes may have been changed. For the original, please see http://newint.org/blog/2013/01/31/religion-language-haiti/''</div>Matteohttps://eewiki.newint.org/index.php?title=MediaWiki:Sidebar&diff=1040MediaWiki:Sidebar2013-01-29T09:43:43Z<p>Matteo: </p>
<hr />
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<hr />
<div>=Welcome to New Internationalist Easier English=<br />
<br />
'''Are you learning English?'''<br />
'''and are you interested in the world?'''<br />
<br />
- read the Easier English articles (then read the original articles - they will be much easier and you will learn a lot of new vocabulary and grammar) - choose an issue or category, then choose an article to read.<br />
<br />
'''Are you teaching English?''' <br />
<br />
- use our '''[[Ready_Lessons|Ready Lessons]]''' (and other teaching ideas) and the Easier English articles with your learners, then refer them to the original articles as follow-up. Articles are organized by issue number and topic/category. <br />
<br />
===Look at our latest issues:===<br />
[[File:459-01-cover.jpg|link=Issue 459|The Feral Rich]]<br />
[[File:458-01-cover.jpg|link=Issue 458|Internet Showdown]]<br />
[[File:457-01-cover.jpg|link=Issue 457|Bad Medicine]]<br />
[[File:456-01-cover.jpg|link=Issue 456|Youth Rising]]<br />
[[File:455-01-cover.jpg|link=Issue 455|Drugs Legalization]]<br />
[[File:454-01-cover.jpg|link=Issue 454|Co-operatives]]<br />
*[[Issue 459]] - January / February 2013 - "The Feral Rich" <br />
*[[Issue 458]] - December 2012 - "Internet Showdown"<br />
*[[Issue 457]] - November 2012 - "Bad Medicine" <br />
*[[Issue 456]] - October 2012 - "Youth Rising"<br />
*[[Issue 455]] - September 2012 - "Drugs Legalization"<br />
*[[Issue 454]] - July/August 2012 - "How Co-operatives can save the planet"<br />
<br />
''As the articles are simplified, the words, text structure and quotes may have been changed. For the originals, please see: [//www.newint.org/ newint.org]''</div>Matteohttps://eewiki.newint.org/index.php?title=Can_%22dark_tourism%22_be_good%3F&diff=1038Can "dark tourism" be good?2013-01-29T09:38:48Z<p>Matteo: </p>
<hr />
<div>'''Can “dark tourism” be good?'''<br />
<br />
''Ruth Stokes writes: is it ever OK to have a holiday in a war or disaster area?'' <br />
<br />
http://www.newint.org/features/web-exclusive/2013/01/21/2013-01-21-skulls-600x330.jpg <br />
<br />
''Cambodia's killing fields''<br />
<br />
Toshifumi Fujimoto recently went to the Syrian war zone for a holiday and people called him the world’s most extreme tourist. It’s dangerous, but he enjoys it. He takes photos of rebel fighters and people who are injured or dead. <br />
<br />
Fujimoto isn’t the first person to go to a war zone on holiday, and he won’t be the last. But, apart from personal danger, this type of story makes us think about the ethics of this ‘dark’ tourism. Many of us want to go to places of poverty, death and destruction, but sometimes we don’t think about the effect of this on the communities and the place itself. Can dark tourism ever really be a good thing?<br />
<br />
Dark tourism – also called thanatourism – has many different forms: visits to memorial sites such as the Auschwitz concentration camp in Poland; trips to the wreck of the Costa Concordia; or tours of slums (very poor areas around big cities). But tours were banned in 2006 to make sure they did not get in the way of cleaning up the area. The residents complained, but many of the tour operators still tried to make the rules more relaxed. This shows little respect for the suffering of the local people. <br />
<br />
Rachel Noble, from ethical tourism charity ''Tourism Concern'', believes that it is often best to have no disaster tourism at all. ‘If you’re going to countries that have recently had a war or where there’s been natural disasters with deaths and devastation, you should really think about if this is a good idea. You might get in the way of people helping,’ she explains. <br />
<br />
It is similar with slum tourism where tours go to where very poor people live, she says. The effect of these tours depends very much on how the trips are managed. ‘If it’s done well, it can be positive: if local people develop the tour, have control over the tourism and the benefits go to those communities and their development,’ she explains. ‘But it can be done in a very negative way, where tourists simply look at the poor people. There is no benefit for local people.’ <br />
<br />
Reality Tours & Travel is a slum tour based in Mumbai, India. It is getting a mainly positive response for its work. The organization only has six people on each tour, no cameras are allowed and they invest 80 per cent of the profit into the community. They want to show how local people really live and help the community. Last year they won an award for responsible tourism. <br />
<br />
Chris Way, one of the founders, admits that not all the locals are completely happy with the tours – but he says he believes that the overall effect is positive. ‘We didn’t speak to the community a lot before we started the tours – people laughed at us and didn’t believe it would work,’ he explains. ‘But when we started the tour we told them what we were trying to do: stop people having a negative view about the slums and get money for the community. <br />
<br />
‘We still communicate. We speak if there are any problems and to decide what tours to do, and on the whole we have a good relationship with the people in the area. But there are still some people that are not happy, and this is partly because they don’t know what we do. We can improve on our communication. I feel that the overall benefit is positive.’<br />
<br />
Tourism to a memorial – such as Auschwitz in Poland and the Killing Fields Museum in Cambodia – is different again. This is often successful in educating people. Usually, they are respectful. But not always. The Sri Lankan army have plans to open holiday homes on a site where many thousands of people were killed in the civil war. People criticized them, saying the army was glorifying the deaths. ‘Sri Lanka is divided; the process to build peace is very fragile and the government is oppressive and authoritarian,’ says Noble. ‘Some people say that’s very dark tourism.’<br />
<br />
It’s difficult to see the difference between people who go to look at suffering and people who go with respect to learn. But Philip Stone, co-founder of the ''Institute for Dark Tourism Research'', thinks it can be very easy to criticize who people visit these sites. For him, even the most controversial types of dark tourism, such as disaster tourism, are not always a bad thing. Stone says that we shouldn’t criticize, we should speak to people and understand dark tourism in the context of today’s society. This is something the institute, which opened last year, is working on.<br />
<br />
‘People want to know what’s going on,’ he explains. ‘We live in a very fast, globalized society. If a disaster is on Twitter and other social media, people want to see what has happened.’ But he agrees that how people act is important. He says that at memorial attractions such as Auschwitz, tourists with no respect can take away the purpose of the memorial. ‘So there’s a balance. You’ve got to get people to enter a place like Auschwitz, but then they must act a certain way. We need to keep the place alive to tell a political story.’<br />
<br />
It’s a complicated problem. Dark tourism is not always damaging, but it is not always helpful. But if you think it’s good or not, the ethical question is about who really benefits? ‘It is important to do your homework, understand what you’re going into and how the survivors of the tragedy might see you,’ says Noble.<br />
<br />
''Ruth Stokes is a freelance journalist who write about the environment, social issues and travel. She runs the '''Ethical Travel''' website and has written a book about activism, published in Spring 2013: ruthstokes.com.''<br />
<br />
''As this article has been simplified, the words, text structure and quotes may have been changed. For the original, please see:<br />
http://newint.org/features/web-exclusive/2013/01/21/dark-tourism/''<br />
<br />
[[Category:Tourism]] [[Category:Syria]] [[Category:War]]</div>Matteohttps://eewiki.newint.org/index.php?title=Can_%22dark_tourism%22_be_good%3F&diff=1037Can "dark tourism" be good?2013-01-29T09:37:41Z<p>Matteo: </p>
<hr />
<div>'''Can “dark tourism” be good?'''<br />
<br />
''Ruth Stokes writes: is it ever OK to have a holiday in a war or disaster area?'' <br />
<br />
http://www.newint.org/features/web-exclusive/2013/01/21/2013-01-21-skulls-600x330.jpg <br />
''Cambodia's killing fields''<br />
<br />
Toshifumi Fujimoto recently went to the Syrian war zone for a holiday and people called him the world’s most extreme tourist. It’s dangerous, but he enjoys it. He takes photos of rebel fighters and people who are injured or dead. <br />
<br />
Fujimoto isn’t the first person to go to a war zone on holiday, and he won’t be the last. But, apart from personal danger, this type of story makes us think about the ethics of this ‘dark’ tourism. Many of us want to go to places of poverty, death and destruction, but sometimes we don’t think about the effect of this on the communities and the place itself. Can dark tourism ever really be a good thing?<br />
<br />
Dark tourism – also called thanatourism – has many different forms: visits to memorial sites such as the Auschwitz concentration camp in Poland; trips to the wreck of the Costa Concordia; or tours of slums (very poor areas around big cities). But tours were banned in 2006 to make sure they did not get in the way of cleaning up the area. The residents complained, but many of the tour operators still tried to make the rules more relaxed. This shows little respect for the suffering of the local people. <br />
<br />
Rachel Noble, from ethical tourism charity ''Tourism Concern'', believes that it is often best to have no disaster tourism at all. ‘If you’re going to countries that have recently had a war or where there’s been natural disasters with deaths and devastation, you should really think about if this is a good idea. You might get in the way of people helping,’ she explains. <br />
<br />
It is similar with slum tourism where tours go to where very poor people live, she says. The effect of these tours depends very much on how the trips are managed. ‘If it’s done well, it can be positive: if local people develop the tour, have control over the tourism and the benefits go to those communities and their development,’ she explains. ‘But it can be done in a very negative way, where tourists simply look at the poor people. There is no benefit for local people.’ <br />
<br />
Reality Tours & Travel is a slum tour based in Mumbai, India. It is getting a mainly positive response for its work. The organization only has six people on each tour, no cameras are allowed and they invest 80 per cent of the profit into the community. They want to show how local people really live and help the community. Last year they won an award for responsible tourism. <br />
<br />
Chris Way, one of the founders, admits that not all the locals are completely happy with the tours – but he says he believes that the overall effect is positive. ‘We didn’t speak to the community a lot before we started the tours – people laughed at us and didn’t believe it would work,’ he explains. ‘But when we started the tour we told them what we were trying to do: stop people having a negative view about the slums and get money for the community. <br />
<br />
‘We still communicate. We speak if there are any problems and to decide what tours to do, and on the whole we have a good relationship with the people in the area. But there are still some people that are not happy, and this is partly because they don’t know what we do. We can improve on our communication. I feel that the overall benefit is positive.’<br />
<br />
Tourism to a memorial – such as Auschwitz in Poland and the Killing Fields Museum in Cambodia – is different again. This is often successful in educating people. Usually, they are respectful. But not always. The Sri Lankan army have plans to open holiday homes on a site where many thousands of people were killed in the civil war. People criticized them, saying the army was glorifying the deaths. ‘Sri Lanka is divided; the process to build peace is very fragile and the government is oppressive and authoritarian,’ says Noble. ‘Some people say that’s very dark tourism.’<br />
<br />
It’s difficult to see the difference between people who go to look at suffering and people who go with respect to learn. But Philip Stone, co-founder of the ''Institute for Dark Tourism Research'', thinks it can be very easy to criticize who people visit these sites. For him, even the most controversial types of dark tourism, such as disaster tourism, are not always a bad thing. Stone says that we shouldn’t criticize, we should speak to people and understand dark tourism in the context of today’s society. This is something the institute, which opened last year, is working on.<br />
<br />
‘People want to know what’s going on,’ he explains. ‘We live in a very fast, globalized society. If a disaster is on Twitter and other social media, people want to see what has happened.’ But he agrees that how people act is important. He says that at memorial attractions such as Auschwitz, tourists with no respect can take away the purpose of the memorial. ‘So there’s a balance. You’ve got to get people to enter a place like Auschwitz, but then they must act a certain way. We need to keep the place alive to tell a political story.’<br />
<br />
It’s a complicated problem. Dark tourism is not always damaging, but it is not always helpful. But if you think it’s good or not, the ethical question is about who really benefits? ‘It is important to do your homework, understand what you’re going into and how the survivors of the tragedy might see you,’ says Noble.<br />
<br />
''Ruth Stokes is a freelance journalist who write about the environment, social issues and travel. She runs the '''Ethical Travel''' website and has written a book about activism, published in Spring 2013: ruthstokes.com.''<br />
<br />
''As this article has been simplified, the words, text structure and quotes may have been changed. For the original, please see:<br />
http://newint.org/features/web-exclusive/2013/01/21/dark-tourism/''<br />
<br />
[[Category:Tourism]] [[Category:Syria]] [[Category:War]]</div>Matteohttps://eewiki.newint.org/index.php?title=Can_%22dark_tourism%22_be_good%3F&diff=1036Can "dark tourism" be good?2013-01-29T09:37:29Z<p>Matteo: </p>
<hr />
<div>'''Can “dark tourism” be good?'''<br />
<br />
''Ruth Stokes writes: is it ever OK to have a holiday in a war or disaster area?'' <br />
<br />
http://www.newint.org/features/web-exclusive/2013/01/21/2013-01-21-skulls-600x330.jpg ''Cambodia's killing fields''<br />
<br />
Toshifumi Fujimoto recently went to the Syrian war zone for a holiday and people called him the world’s most extreme tourist. It’s dangerous, but he enjoys it. He takes photos of rebel fighters and people who are injured or dead. <br />
<br />
Fujimoto isn’t the first person to go to a war zone on holiday, and he won’t be the last. But, apart from personal danger, this type of story makes us think about the ethics of this ‘dark’ tourism. Many of us want to go to places of poverty, death and destruction, but sometimes we don’t think about the effect of this on the communities and the place itself. Can dark tourism ever really be a good thing?<br />
<br />
Dark tourism – also called thanatourism – has many different forms: visits to memorial sites such as the Auschwitz concentration camp in Poland; trips to the wreck of the Costa Concordia; or tours of slums (very poor areas around big cities). But tours were banned in 2006 to make sure they did not get in the way of cleaning up the area. The residents complained, but many of the tour operators still tried to make the rules more relaxed. This shows little respect for the suffering of the local people. <br />
<br />
Rachel Noble, from ethical tourism charity ''Tourism Concern'', believes that it is often best to have no disaster tourism at all. ‘If you’re going to countries that have recently had a war or where there’s been natural disasters with deaths and devastation, you should really think about if this is a good idea. You might get in the way of people helping,’ she explains. <br />
<br />
It is similar with slum tourism where tours go to where very poor people live, she says. The effect of these tours depends very much on how the trips are managed. ‘If it’s done well, it can be positive: if local people develop the tour, have control over the tourism and the benefits go to those communities and their development,’ she explains. ‘But it can be done in a very negative way, where tourists simply look at the poor people. There is no benefit for local people.’ <br />
<br />
Reality Tours & Travel is a slum tour based in Mumbai, India. It is getting a mainly positive response for its work. The organization only has six people on each tour, no cameras are allowed and they invest 80 per cent of the profit into the community. They want to show how local people really live and help the community. Last year they won an award for responsible tourism. <br />
<br />
Chris Way, one of the founders, admits that not all the locals are completely happy with the tours – but he says he believes that the overall effect is positive. ‘We didn’t speak to the community a lot before we started the tours – people laughed at us and didn’t believe it would work,’ he explains. ‘But when we started the tour we told them what we were trying to do: stop people having a negative view about the slums and get money for the community. <br />
<br />
‘We still communicate. We speak if there are any problems and to decide what tours to do, and on the whole we have a good relationship with the people in the area. But there are still some people that are not happy, and this is partly because they don’t know what we do. We can improve on our communication. I feel that the overall benefit is positive.’<br />
<br />
Tourism to a memorial – such as Auschwitz in Poland and the Killing Fields Museum in Cambodia – is different again. This is often successful in educating people. Usually, they are respectful. But not always. The Sri Lankan army have plans to open holiday homes on a site where many thousands of people were killed in the civil war. People criticized them, saying the army was glorifying the deaths. ‘Sri Lanka is divided; the process to build peace is very fragile and the government is oppressive and authoritarian,’ says Noble. ‘Some people say that’s very dark tourism.’<br />
<br />
It’s difficult to see the difference between people who go to look at suffering and people who go with respect to learn. But Philip Stone, co-founder of the ''Institute for Dark Tourism Research'', thinks it can be very easy to criticize who people visit these sites. For him, even the most controversial types of dark tourism, such as disaster tourism, are not always a bad thing. Stone says that we shouldn’t criticize, we should speak to people and understand dark tourism in the context of today’s society. This is something the institute, which opened last year, is working on.<br />
<br />
‘People want to know what’s going on,’ he explains. ‘We live in a very fast, globalized society. If a disaster is on Twitter and other social media, people want to see what has happened.’ But he agrees that how people act is important. He says that at memorial attractions such as Auschwitz, tourists with no respect can take away the purpose of the memorial. ‘So there’s a balance. You’ve got to get people to enter a place like Auschwitz, but then they must act a certain way. We need to keep the place alive to tell a political story.’<br />
<br />
It’s a complicated problem. Dark tourism is not always damaging, but it is not always helpful. But if you think it’s good or not, the ethical question is about who really benefits? ‘It is important to do your homework, understand what you’re going into and how the survivors of the tragedy might see you,’ says Noble.<br />
<br />
''Ruth Stokes is a freelance journalist who write about the environment, social issues and travel. She runs the '''Ethical Travel''' website and has written a book about activism, published in Spring 2013: ruthstokes.com.''<br />
<br />
''As this article has been simplified, the words, text structure and quotes may have been changed. For the original, please see:<br />
http://newint.org/features/web-exclusive/2013/01/21/dark-tourism/''<br />
<br />
[[Category:Tourism]] [[Category:Syria]] [[Category:War]]</div>Matteohttps://eewiki.newint.org/index.php?title=The_rich_in_India&diff=1035The rich in India2013-01-29T09:37:03Z<p>Matteo: </p>
<hr />
<div>'''The rich in India'''<br />
<br />
''US research has made Urvashi Butalia think about how rich people behave in Dehli.''<br />
<br />
My office is in an urban village in the middle of Delhi. In the past it was in the middle of fields of crops, but now it is all apartment blocks and shopping malls. There are still a few old houses from the village and a few offices and shops. There are still some old customs, and a strong community feeling. In the evenings, women and children all come out of their houses in Shahpur Jat and go to the village ''haat'' – a market where you can buy fresh vegetables, fruit, fish, eggs, plastic goods and almost anything else. But that was until about a year ago. I still remember the day when this market ended.<br />
<br />
http://www.newint.org/features/2013/01/11/urvashi%20hr_opt.jpeg<br />
<br />
''Privilege is very important in the southern Indian city of Chennai. Babu Babu / Reuters'' <br />
<br />
It was about 6 o’clock in the evening in summer. People were shopping at the market, buying things from the carts. Some cars and auto-rickshaws were passing through slowly, being careful not to hit children and animals. <br />
<br />
Then a large SUV (car)came – the driver was young and rich. He beeped his horn loudly for people to get out of the way; no-one paid attention. He tried again, he leaned out of the car and shouted, he made a lot of noise with his car. No effect: the market cart near him was doing good business, another cart went past and just touched his car. Suddenly, before anyone could realize what was happening, this young man jumped out of his car. He pulled the onion cart in front of his car and knocked it over. All the onions went all over the road. He picked up and threw the heavy metal scales at the seller, who quickly got out of the way. People ran away, the young man proudly got back into his car and drove away. Since that day, there has been no village market. The people are too frightened to come on to the road, children don’t play there and cars can now drive freely. <br />
<br />
This is not unusual in India. It’s not a problem of road rage. It’s about being rich, and the privilege and hard arrogance that is part of being rich. It’s something I’ve always thought about: the rich have so much, what does this money do to their minds so that they always want more and they don’t want anyone else to have anything? Why does money make the rich people lose all their feelings of humanity and compassion? <br />
<br />
Here is another story: my neighbour in the upper-middle-class area where I live is a man who owns luxury hotels. His house is huge, but as soon as he moved in, he took control of about half of the pavement space at the front and side of his house. This means other people have less space to park, there is less pavement for children, and less walking space for everyone. At least half of the 400 houses in this area have done the same. They have also forced the only roadside tea stall in the area to close and leave. It made tea for all the local guards, drivers, domestics and sweepers. <br />
<br />
'''Who could study the rich?'''<br />
<br />
Where does this behaviour come from? You think that if people have more than they need, they will be generous, and they will see that other people might want to have more as well. But this is not true. I read about the experiments in the US by researchers Michael Kraus, Dacher Keltner, Paul Piff about the social and psychological effects of money. It is very interesting. <br />
<br />
'''Who in India would have the courage to study the rich?''' <br />
<br />
I do not know of any similar studies in India. There are many books about poor people (because poor people have no power to refuse to be studied), but no studies about rich people and their behaviour. <br />
<br />
So who would study the rich, or maybe who could study the rich? This society, where hierarchy (class and caste) is so important, who would have the courage, and the access, to study them? <br />
<br />
For us in India, wealth is completely related to political power. It often involves crime without punishment. There is proof of this in all the recent news stories. <br />
<br />
Recently, two wealthy brothers, who were fighting about property, shot each other dead. The government had been selling them licences for alcohol at very low prices. Industry is closely related to politics; and the media are closely related too – they need advertising from the big businesses. <br />
<br />
This dangerous combination has become a ‘natural truth’ in India and people do not often question it. The behaviour of the rich is accepted - people often say: ‘that’s what they are like!’<br />
<br />
'''The culture of taking'''<br />
<br />
The rich feel very strongly that they deserve all this. And this has helped everyone to accept the inequalities in India. For example, in the city parks. These are the places where poor people could go and where homeless people could sleep. But people in India assume that our public parks are only for the rich, they push the poor people out and tell them they cannot enter. <br />
<br />
'''Eating the children’s sweets''' <br />
<br />
Recently, scientists in the US have been studying how money affects personality and behaviour. The results are always the same. The rich are different – and not in a good way. Their life experience makes them understand others less and care about others less. They are generally more selfish, according to Dacher Keltner, Professor of Psychology at the University of California, Berkeley. ‘We have done 12 studies measuring in many different ways how people understand the feelings of others ... and it’s always the same result...’<br />
<br />
For example, poorer people are better at understanding the emotions of people in photos than rich people. In videos of conversations, the rich look at their phones more often, draw pictures and do not make eye contact; poorer people make eye contact and nod their heads more often, which shows that they are interested.<br />
<br />
In another test, when poorer people could give away points (which represented money), they gave away more points than richer people. <br />
<br />
Keltner also studied the vagus nerve. This nerve helps the brain with emotions. When people are shown pictures of starving children, for example, their vagus nerve becomes more active. Keltner has found that this nerve is more active in poorer people.<br />
<br />
One of his students, Jennifer Stellar, did a similar experiment using heart rate. The heart becomes slower when people feel compassion. The heart rates of the richest students did not change when they looked at pictures of children with cancer, but the heart rates of poorer students did change. ‘The rich cannot understand,’ Stellar told the New York Magazine.<br />
<br />
In 2012 another researcher from the University of California, Paul Piff, published ‘Higher Social Class makes people less ethical’. Using quizzes, online games, questionnaires and other research, Piff also found that richer people are less ethical, more selfish, more insular and have less compassion. <br />
<br />
One experiment put people in a room with a bowl of sweets for children. The rich people, were the most likely to take the sweets. Another experiment showed that rich people were three times more likely to cheat than poorer people. <br />
<br />
In another study, Piff and his researchers spent three months observing drivers at a busy road junction. They gave cars a grade, from done to five, with five the most expensive. They found that drivers of grade-five cars were the most likely to drive badly, driving out in front of others. Piff then did an experiment to test how drivers think about people crossing roads. A researcher walked onto a zebra crossing as a car came along. Half of the grade-five car drivers didn’t stop. ‘It’s like they didn’t even see the people crossing,’ said Piff.<br />
<br />
Can the rich save themselves? We need more studies to show what happens if they give away their money.<br />
<br />
Rich people sometimes try to look moral. Recently, three poor Dalit boys started a small fire by mistake in a local community centre where they worked. Their local community leader asked the manager of the centre not to punish them. But the manager said: ‘No, you must be hard to these people, we must punish them, or they will never learn.’ All three boys probably lost their jobs. They were probably the only people in their families with a job. <br />
<br />
In the US, the research shows that richer people learn how to take. So, for example, the richer person is more likely to take a child’s sweets than a poorer person. If we talk about money, not sweets, we see this a lot in India. Often, money for development programmes for the poor, is taken by the rich. Land that belongs to the poor is taken to build factories (the Nano plant, for example) without paying any compensation. <br />
<br />
Why do people who have so much want more? Why do they act so badly to other people, and why do people accept what they do as ‘natural’? Maybe, soon, people in developing countries will start to look for answers to these questions.<br />
<br />
''Urvashi Butalia is a feminist and historian. She started the publishing house Zubaan in 2003. She often writes for New Internationalist''<br />
<br />
''As this article has been simplified, the words, text structure and quotes may have been changed. For the original, please see:<br />
http://newint.org/features/2013/01/01/india-elite-sense-of-entitlement/''<br />
<br />
[[Category:India]] [[Category:Money]] [[Category:Wealth]] [[Category:Equality]] [[Category:Delhi]]</div>Matteohttps://eewiki.newint.org/index.php?title=Main_Page&diff=1017Main Page2013-01-21T09:30:52Z<p>Matteo: </p>
<hr />
<div>=Welcome to New Internationalist Easier English=<br />
<br />
'''Are you learning English?'''<br />
'''and are you interested in the world?'''<br />
<br />
- read the Easier English articles (then read the original articles - they will be much easier and you will learn a lot of new vocabulary and grammar) - choose an issue or category, then choose an article to read.<br />
<br />
'''Are you teaching English?''' <br />
<br />
- use our '''[[Ready_Lessons|Ready Lessons]]''' and the Easier English articles with your learners, then refer them to the original articles as follow-up. Articles are organized by issue number and topic/category. Look under "issues" on the left, at "materials for lessons".<br />
<br />
===Look at our latest issues:===<br />
[[File:459-01-cover.jpg|link=Issue 459|The Feral Rich]]<br />
[[File:458-01-cover.jpg|link=Issue 458|Internet Showdown]]<br />
[[File:457-01-cover.jpg|link=Issue 457|Bad Medicine]]<br />
[[File:456-01-cover.jpg|link=Issue 456|Youth Rising]]<br />
[[File:455-01-cover.jpg|link=Issue 455|Drugs Legalization]]<br />
[[File:454-01-cover.jpg|link=Issue 454|Co-operatives]]<br />
*[[Issue 459]] - January / February 2013 - "The Feral Rich" <br />
*[[Issue 458]] - December 2012 - "Internet Showdown"<br />
*[[Issue 457]] - November 2012 - "Bad Medicine" <br />
*[[Issue 456]] - October 2012 - "Youth Rising"<br />
*[[Issue 455]] - September 2012 - "Drugs Legalization"<br />
*[[Issue 454]] - July/August 2012 - "How Co-operatives can save the planet"<br />
<br />
''As the articles are simplified, the words, text structure and quotes may have been changed. For the originals, please see: [//www.newint.org/ www.newint.org]''</div>Matteohttps://eewiki.newint.org/index.php?title=Main_Page&diff=1016Main Page2013-01-21T09:30:14Z<p>Matteo: </p>
<hr />
<div>=Welcome to New Internationalist Easier English=<br />
<br />
'''Are you learning English?'''<br />
'''and are you interested in the world?'''<br />
<br />
- read the Easier English articles (then read the original articles - they will be much easier and you will learn a lot of new vocabulary and grammar) - choose an issue or category, then choose an article to read.<br />
<br />
'''Are you teaching English?''' <br />
<br />
- use our '''[[Ready_lessons]]''' and the Easier English articles with your learners, then refer them to the original articles as follow-up. Articles are organized by issue number and topic/category. Look under "issues" on the left, at "materials for lessons".<br />
<br />
===Look at our latest issues:===<br />
[[File:459-01-cover.jpg|link=Issue 459|The Feral Rich]]<br />
[[File:458-01-cover.jpg|link=Issue 458|Internet Showdown]]<br />
[[File:457-01-cover.jpg|link=Issue 457|Bad Medicine]]<br />
[[File:456-01-cover.jpg|link=Issue 456|Youth Rising]]<br />
[[File:455-01-cover.jpg|link=Issue 455|Drugs Legalization]]<br />
[[File:454-01-cover.jpg|link=Issue 454|Co-operatives]]<br />
*[[Issue 459]] - January / February 2013 - "The Feral Rich" <br />
*[[Issue 458]] - December 2012 - "Internet Showdown"<br />
*[[Issue 457]] - November 2012 - "Bad Medicine" <br />
*[[Issue 456]] - October 2012 - "Youth Rising"<br />
*[[Issue 455]] - September 2012 - "Drugs Legalization"<br />
*[[Issue 454]] - July/August 2012 - "How Co-operatives can save the planet"<br />
<br />
''As the articles are simplified, the words, text structure and quotes may have been changed. For the originals, please see: [//www.newint.org/ www.newint.org]''</div>Matteohttps://eewiki.newint.org/index.php?title=Main_Page&diff=1015Main Page2013-01-21T09:30:02Z<p>Matteo: </p>
<hr />
<div>=Welcome to New Internationalist Easier English=<br />
<br />
'''Are you learning English?'''<br />
'''and are you interested in the world?'''<br />
<br />
- read the Easier English articles (then read the original articles - they will be much easier and you will learn a lot of new vocabulary and grammar) - choose an issue or category, then choose an article to read.<br />
<br />
'''Are you teaching English?''' <br />
<br />
- use our '''[[Ready lessons]]''' and the Easier English articles with your learners, then refer them to the original articles as follow-up. Articles are organized by issue number and topic/category. Look under "issues" on the left, at "materials for lessons".<br />
<br />
===Look at our latest issues:===<br />
[[File:459-01-cover.jpg|link=Issue 459|The Feral Rich]]<br />
[[File:458-01-cover.jpg|link=Issue 458|Internet Showdown]]<br />
[[File:457-01-cover.jpg|link=Issue 457|Bad Medicine]]<br />
[[File:456-01-cover.jpg|link=Issue 456|Youth Rising]]<br />
[[File:455-01-cover.jpg|link=Issue 455|Drugs Legalization]]<br />
[[File:454-01-cover.jpg|link=Issue 454|Co-operatives]]<br />
*[[Issue 459]] - January / February 2013 - "The Feral Rich" <br />
*[[Issue 458]] - December 2012 - "Internet Showdown"<br />
*[[Issue 457]] - November 2012 - "Bad Medicine" <br />
*[[Issue 456]] - October 2012 - "Youth Rising"<br />
*[[Issue 455]] - September 2012 - "Drugs Legalization"<br />
*[[Issue 454]] - July/August 2012 - "How Co-operatives can save the planet"<br />
<br />
''As the articles are simplified, the words, text structure and quotes may have been changed. For the originals, please see: [//www.newint.org/ www.newint.org]''</div>Matteohttps://eewiki.newint.org/index.php?title=MediaWiki:Sidebar&diff=1014MediaWiki:Sidebar2013-01-21T09:29:17Z<p>Matteo: </p>
<hr />
<div>* New Internationalist website<br />
** http://www.newint.org|« www.newint.org<br />
* navigation<br />
** mainpage|mainpage-description<br />
** recentchanges-url|recentchanges<br />
** randompage-url|Shuffle<br />
** about|about<br />
** Special:Categories|Categories<br />
* SEARCH<br />
* Issues<br />
** Issue 459|Issue 459<br />
** Issue 458|Issue 458<br />
** Issue 457|Issue 457<br />
** Issue 456|Issue 456<br />
** Issue 455|Issue 455<br />
** Issue 454|Issue 454<br />
** Archive|Archive<br />
** Arguments|Arguments<br />
** Ready_Lessons|Ready Lessons<br />
* TOOLBOX<br />
* Support Us<br />
** Banners|Banners<br />
** http://www.newint.org/misc/donate/| Donate</div>Matteohttps://eewiki.newint.org/index.php?title=MediaWiki:Sidebar&diff=785MediaWiki:Sidebar2012-12-14T09:12:44Z<p>Matteo: </p>
<hr />
<div>* New Internationalist website<br />
** http://www.newint.org|« www.newint.org<br />
* navigation<br />
** mainpage|mainpage-description<br />
** recentchanges-url|recentchanges<br />
** randompage-url|Shuffle<br />
** about|about<br />
** Special:Categories|Categories<br />
* SEARCH<br />
* Issues<br />
** Issue 458|Issue 458<br />
** Issue 457|Issue 457<br />
** Issue 456|Issue 456<br />
** Issue 455|Issue 455<br />
** Issue 454|Issue 454<br />
** Archive|Archive<br />
** Arguments|Arguments<br />
** Ready_Lessons|Materials for lessons<br />
* TOOLBOX<br />
* Support Us<br />
** Banners|Banners<br />
** http://www.newint.org/misc/donate/| Donate</div>Matteohttps://eewiki.newint.org/index.php?title=MediaWiki:Sidebar&diff=784MediaWiki:Sidebar2012-12-14T09:12:29Z<p>Matteo: </p>
<hr />
<div>* New Internationalist website<br />
** http://www.newint.org|« www.newint.org<br />
* navigation<br />
** mainpage|mainpage-description<br />
** recentchanges-url|recentchanges<br />
** randompage-url|Shuffle<br />
** about|about<br />
** Special:Categories<br />
* SEARCH<br />
* Issues<br />
** Issue 458|Issue 458<br />
** Issue 457|Issue 457<br />
** Issue 456|Issue 456<br />
** Issue 455|Issue 455<br />
** Issue 454|Issue 454<br />
** Archive|Archive<br />
** Arguments|Arguments<br />
** Ready_Lessons|Materials for lessons<br />
* TOOLBOX<br />
* Support Us<br />
** Banners|Banners<br />
** http://www.newint.org/misc/donate/| Donate</div>Matteohttps://eewiki.newint.org/index.php?title=MediaWiki:Sidebar&diff=702MediaWiki:Sidebar2012-12-06T15:46:17Z<p>Matteo: </p>
<hr />
<div>* New Internationalist website<br />
** http://www.newint.org|« www.newint.org<br />
* navigation<br />
** mainpage|mainpage-description<br />
** recentchanges-url|recentchanges<br />
** randompage-url|Shuffle<br />
** about|about<br />
* SEARCH<br />
* Issues<br />
** Issue 458|Issue 458<br />
** Issue 457|Issue 457<br />
** Issue 456|Issue 456<br />
** Issue 455|Issue 455<br />
** Issue 454|Issue 454<br />
** Archive|Archive<br />
** Arguments|Arguments<br />
** Ready_Lessons|Materials for lessons<br />
* TOOLBOX<br />
* Support Us<br />
** Banners|Banners<br />
** http://www.newint.org/misc/donate/| Donate</div>Matteohttps://eewiki.newint.org/index.php?title=MediaWiki:Sidebar&diff=701MediaWiki:Sidebar2012-12-06T15:45:40Z<p>Matteo: </p>
<hr />
<div>* New Internationalist website<br />
** http://www.newint.org|« www.newint.org<br />
* navigation<br />
** mainpage|mainpage-description<br />
** recentchanges-url|recentchanges<br />
** randompage-url|Shuffle<br />
** about|about<br />
* SEARCH<br />
* Issues<br />
** Issue 458|Issue 458<br />
** Issue 457|Issue 457<br />
** Issue 456|Issue 456<br />
** Issue 455|Issue 455<br />
** Issue 454|Issue 454<br />
** Archive|Archive<br />
** Arguments|Arguments<br />
** Ready_Lessons|Materials for lessons<br />
* TOOLBOX<br />
* Support<br />
** Banners|Banners<br />
** http://www.newint.org/misc/donate/| Donate</div>Matteohttps://eewiki.newint.org/index.php?title=Banners&diff=700Banners2012-12-06T15:45:11Z<p>Matteo: </p>
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<div>If you would like to support us or link to this wiki from your blog/website, then here are some banners you could use.<br />
Thanks!<br />
<br />
[[File:Banner_300x250.jpg|thumb|left|(300x250)]]<br />
[[File:Bann_468x60.jpg|thumb|left|(468x60)]]<br />
[[File:Bann_728x90.jpg|thumb|left|(728x90)]]</div>Matteohttps://eewiki.newint.org/index.php?title=File:Bann_728x90.jpg&diff=699File:Bann 728x90.jpg2012-12-06T15:43:57Z<p>Matteo: </p>
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<div></div>Matteohttps://eewiki.newint.org/index.php?title=Banners&diff=698Banners2012-12-06T15:43:30Z<p>Matteo: </p>
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<div>[[File:Banner_300x250.jpg|thumb|left|(300x250)]]<br />
[[File:Bann_468x60.jpg|thumb|left|(468x60)]]<br />
[[File:Banner_300x250.jpg|thumb|300x250]]</div>Matteohttps://eewiki.newint.org/index.php?title=File:Bann_468x60.jpg&diff=697File:Bann 468x60.jpg2012-12-06T15:42:55Z<p>Matteo: </p>
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<div></div>Matteohttps://eewiki.newint.org/index.php?title=Banners&diff=696Banners2012-12-06T15:42:29Z<p>Matteo: </p>
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<div>[[File:Banner_300x250.jpg|thumb|left|(300x250)]]<br />
[[File:Banner_300x250.jpg|thumb|300x250]]<br />
[[File:Banner_300x250.jpg|thumb|300x250]]</div>Matteohttps://eewiki.newint.org/index.php?title=Banners&diff=695Banners2012-12-06T15:41:47Z<p>Matteo: </p>
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<div>[[File:Banner_300x250.jpg|thumb|(300x250)]]<br />
[[File:Banner_300x250.jpg|thumb|300x250]]<br />
[[File:Banner_300x250.jpg|thumb|300x250]]</div>Matteohttps://eewiki.newint.org/index.php?title=Banners&diff=694Banners2012-12-06T15:41:23Z<p>Matteo: </p>
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<div>[[File:Banner_300x250.jpg|thumb|300x250]]<br />
[[File:468x60-template-slae.jpg|200px|thumb|left]]<br />
[[File:728x90.gif|thumb|center|400px]]</div>Matteohttps://eewiki.newint.org/index.php?title=Banners&diff=693Banners2012-12-06T15:40:55Z<p>Matteo: </p>
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<div>[[File:Banner_300x250.jpg|300x250]]<br />
[[File:468x60-template-slae.jpg|200px|thumb|left]]<br />
[[File:728x90.gif|thumb|center|400px]]</div>Matteohttps://eewiki.newint.org/index.php?title=Banners&diff=692Banners2012-12-06T15:40:20Z<p>Matteo: </p>
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<div>[[File:Banner_300x250.jpg]]<br />
[[File:468x60-template-slae.jpg|200px|thumb|left]]<br />
[[File:728x90.gif|thumb|center|400px]]</div>Matteohttps://eewiki.newint.org/index.php?title=File:Banner_300x250.jpg&diff=691File:Banner 300x250.jpg2012-12-06T15:37:59Z<p>Matteo: </p>
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<div></div>Matteohttps://eewiki.newint.org/index.php?title=Banners&diff=690Banners2012-12-06T15:33:06Z<p>Matteo: </p>
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<div>[[File:300x250-template-sale.jpg|200px|thumb|left]]<br />
[[File:468x60-template-slae.jpg|200px|thumb|left]]<br />
[[File:728x90.gif|thumb|center|400px]]</div>Matteohttps://eewiki.newint.org/index.php?title=Banners&diff=689Banners2012-12-06T15:32:59Z<p>Matteo: </p>
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<div>[[File:300x250-template-sale.jpg|200px|thumb|left]]<br />
[[File:468x60-template-slae.jpg|200px|thumb|left]]<br />
[[Image:728x90.gif|thumb|center|400px]]</div>Matteohttps://eewiki.newint.org/index.php?title=Banners&diff=688Banners2012-12-06T15:32:49Z<p>Matteo: </p>
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<div>[[File:300x250-template-sale.jpg|200px|thumb|left]]<br />
[[File:468x60-template-slae.jpg|200px|thumb|left]]<br />
[[Media:728x90.gif|thumb|center|400px]]</div>Matteohttps://eewiki.newint.org/index.php?title=Banners&diff=684Banners2012-12-06T15:25:36Z<p>Matteo: </p>
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<div>[[File:300x250-template-sale.jpg|200px|thumb|left]]<br />
[[File:468x60-template-slae.jpg|200px|thumb|left]]<br />
[[Media:728x90.gif|frame|This is]]</div>Matteohttps://eewiki.newint.org/index.php?title=Banners&diff=683Banners2012-12-06T15:25:25Z<p>Matteo: </p>
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<div>[[File:300x250-template-sale.jpg|200px|thumb|left]]<br />
[[File:468x60-template-slae.jpg|200px|thumb|left]]<br />
[[Image:728x90.gif|frame|This is]]</div>Matteohttps://eewiki.newint.org/index.php?title=Banners&diff=682Banners2012-12-06T15:23:02Z<p>Matteo: </p>
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<div>[[File:300x250-template-sale.jpg|200px|thumb|left]]<br />
[[File:468x60-template-slae.jpg|200px|thumb|left]]<br />
[[Image:728x90.gif]]</div>Matteohttps://eewiki.newint.org/index.php?title=Banners&diff=681Banners2012-12-06T15:22:53Z<p>Matteo: </p>
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<div>[[File:300x250-template-sale.jpg|200px|thumb|left]]<br />
[[File:468x60-template-slae.jpg|200px|thumb|left]]<br />
[[Media:728x90.gif]]</div>Matteohttps://eewiki.newint.org/index.php?title=Banners&diff=680Banners2012-12-06T15:22:44Z<p>Matteo: </p>
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<div>[[File:300x250-template-sale.jpg|200px|thumb|left]]<br />
[[File:468x60-template-slae.jpg|200px|thumb|left]]<br />
[[File:728x90.gif]]</div>Matteohttps://eewiki.newint.org/index.php?title=Banners&diff=679Banners2012-12-06T15:22:33Z<p>Matteo: </p>
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<div>[[File:300x250-template-sale.jpg|200px|thumb|left]]<br />
[[File:468x60-template-slae.jpg|200px|thumb|left]]<br />
[[File:728x90.gif|200px|thumb|left]]</div>Matteohttps://eewiki.newint.org/index.php?title=Banners&diff=677Banners2012-12-06T15:21:36Z<p>Matteo: </p>
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<div>[[File:300x250-template-sale.jpg|200px|thumb|left]]<br />
[[File:468x60-template-slae.jpg|200px|thumb|left]]<br />
[[File:468x60.jpg|200px|thumb|left]]</div>Matteohttps://eewiki.newint.org/index.php?title=Banners&diff=675Banners2012-12-06T13:15:45Z<p>Matteo: </p>
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<div>[[File:300x250-template-sale.jpg|200px|thumb|left]]<br />
[[File:468x60-template-slae.jpg|200px|thumb|left]]<br />
[[File:728x90-template-slae.jpg|200px|thumb|left]]</div>Matteohttps://eewiki.newint.org/index.php?title=Banners&diff=674Banners2012-12-06T13:14:57Z<p>Matteo: </p>
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<div>[[File:300x250-template-sale.jpg|200px|thumb|left]]</div>Matteohttps://eewiki.newint.org/index.php?title=Banners&diff=673Banners2012-12-06T13:14:38Z<p>Matteo: </p>
<hr />
<div>[[File:300x250-template-sale.jpg|200px|thumb|left|alt text]]</div>Matteohttps://eewiki.newint.org/index.php?title=Banners&diff=671Banners2012-12-06T13:11:39Z<p>Matteo: Blanked the page</p>
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<div></div>Matteohttps://eewiki.newint.org/index.php?title=Banners&diff=670Banners2012-12-06T13:11:09Z<p>Matteo: </p>
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<div>[[Image:728x90-template-slae.jpg]]<br />
<br />
[[File:728x90-template-slae.jpg|link=Issue 458|Internet Showdown]]<br />
<br />
[[Media:468x60-template-slae.jpg]]<br />
<br />
[[File:300x250-template-sale.jpg|link=Issue 458|Internet Showdown]]<br />
<br />
[[File:458-01-cover.jpg|link=Issue 458|Internet Showdown]]</div>Matteohttps://eewiki.newint.org/index.php?title=Banners&diff=669Banners2012-12-06T13:11:00Z<p>Matteo: </p>
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<div>[[Image:728x90-template-slae.jpg]]<br />
<br />
[[File:728x90-template-slae.jpg|link=Issue 458|Internet Showdown]]<br />
<br />
[[Media:468x60-template-slae.jpg]]<br />
<br />
[[Media:300x250-template-sale.jpg|link=Issue 458|Internet Showdown]]<br />
<br />
[[File:458-01-cover.jpg|link=Issue 458|Internet Showdown]]</div>Matteohttps://eewiki.newint.org/index.php?title=Banners&diff=668Banners2012-12-06T13:10:46Z<p>Matteo: </p>
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<div>[[Image:728x90-template-slae.jpg]]<br />
<br />
[[File:728x90-template-slae.jpg|link=Issue 458|Internet Showdown]]<br />
<br />
[[Media:468x60-template-slae.jpg]]<br />
<br />
[[Media:300x250-template-sale.jpg]]<br />
<br />
[[File:458-01-cover.jpg|link=Issue 458|Internet Showdown]]</div>Matteohttps://eewiki.newint.org/index.php?title=Banners&diff=667Banners2012-12-06T13:10:25Z<p>Matteo: </p>
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<div>[[Image:728x90-template-slae.jpg]]<br />
<br />
[[File:728x90-template-slae.jpg]]<br />
<br />
[[Media:468x60-template-slae.jpg]]<br />
<br />
[[Media:300x250-template-sale.jpg]]<br />
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[[File:458-01-cover.jpg|link=Issue 458|Internet Showdown]]</div>Matteo