Saturday, 9 September 2017

There’s a disaster much worse than Texas. But no one talks about it

Jonathan Freedland                Guardian/UK                  3 September 2017

In this story America is not the victim. Along with Britain, it is on the side of the perpetrator – helping to cause the world’s worst humanitarian crisis

What is currently the world’s worst humanitarian disaster? If you nominated storm Harvey and the flooding of Houston, in Texas, then don’t be too hard on yourself. Media coverage of that disaster has been intense, and the pictures dramatic. You’d be forgiven for thinking that this supposedly once-in-a-thousand-years calamity – now happening with alarming frequency, thanks to climate change – was the most devastating event on the planet. As it happens, Harvey has killed an estimated 44 Texans and forced some 32,000 into shelters since it struck, a week ago. That is a catastrophe for every one of those individuals, of course. Still, those figures look small alongside the havoc wreaked by flooding across southern Asia during the very same period. In the past few days, more than 1,200 people have been killed, and the lives of some 40 million others turned upside down, by torrential rain in northern India, southern Nepal, northern Bangladesh and southern Pakistan.

That there is a disparity in the global attention paid to these two natural disasters is hardly a novelty. It’s as old as the news itself, expressed in one, perhaps apocryphal Fleet Street maxim like a law of physics: “One dead in Putney equals 10 dead in Paris equals 100 dead in Turkey equals 1,000 dead in India equals 10,000 dead in China.”

But I’ve not yet given an answer to my quiz question. Full marks if you put your hand up to say … Yemen. In July the UN determined that it was “the world’s largest humanitarian crisis”. If you think it’s hard to get westerners interested in flood victims in Nepal, just try talking about Yemen.

The scale of the suffering in the Arab world’s poorest country is clear. Since it became the site of a proxy war in March 2015, 10,000 people have been killed, with 7 million made homeless. The UN is especially anxious about cholera, which has already killed 2,000 people and infected more than 540,000. It threatens to become an epidemic. That’s no surprise, given that sewage plants have been among the infrastructure bombed from the sky. The Saudi-led coalition has kept Sana’a airport closed, which means food and medicines cannot get in and the sick cannot get out for treatment. Pictures of gaunt children, listless babies and starving mothers recall the worst of Africa’s famines – but this disaster is entirely human-made. Nor is this a remote story utterly unconnected to us. On the contrary, the Saudi government is armed to the hilt with weapons supplied by the UK and the US: £3.3bn worth of British firepower in the first year of this vicious war alone. And yet Yemen has barely registered in the western consciousness, let alone stirred the western conscience.

Of course, there are all the usual factors explaining public indifference to horrible events far, far away. But there is one that is relatively new. Before 2003, whenever word came of some distant catastrophe that posed no threat to our own safety, a discussion soon followed on what “we” should do about it. The two sides would take up their positions: the “something must be done” brigade pitted against those who argue that, however awful things are, it is none of our business and we will only make matters worse. Sometimes the latter camp would prevail – think of Douglas Hurd and mid-1990s Bosnia; sometimes, the former: witness Tony Blair and Kosovo.

After Iraq, that changed. Thanks to the invasion, as well as the bloodshed and mayhem in Afghanistan and Libya, the argument is now settled – and the non-interventionists won. The test case is Syria, where Bashar al-Assad has killed hundreds of thousands of his own people – more than Saddam ever did – and yet has been allowed to retain his throne untroubled by outside challenge. There’s not much interest even in pressuring London and Washington to stop arming the Saudi regime that is responsible for the country’s torment, despite the warnings that Yemen risks becoming the next Syria: its soil soaked in blood, rendered fertile for the next generation of violent jihadists.

It is worth noting one consequence of this shift: it’s as if, now that we know that we will do nothing about these distant tragedies, we have lost interest in them altogether. If we are not going to act, then why bother knowing about them? The result is that the children of Yemen are dying cruel deaths, while the rest of the world ignores them. They are dying under a hot desert sun, killed by our allies – and by our inattention. [Abridged]

  https://www.theguardian.com/commentisfree/2017/sep/01/disaster-texas-america-britain-yemen

Tuesday, 29 August 2017

Jesus and Christ, Part 2

By Ian Harris                       Otago Daily Times                      August 11, 2017

Jesus and Christ are linked but not the same, says Ian Harris. So be sure to place the Christ within the human thought-world where archetypes belong.

There’s only one great, interconnected world. But there are worlds within that world, and two biggies stand out. Theologian Sir Lloyd Geering identifies them as the physical world of nature and science, and the world of human thought. The physical world takes in geology and biology, physics and chemistry, quantum physics and everything where the laws of science apply. The thought-world is very different. It’s all we experience that isn’t subject to the scientific method of observation, experiment, and replication in order to reach a predictable result. It’s the realm of emotion, imagination, reflection, interpretation, dreaming and creativity. It’s the realm that produces a Shakespeare or Beethoven or Mandela in a way no scientist could predict. It’s the realm that prompts people to affirm values and look for purpose in life.

Obviously there would be no thought-world without the physical world, because we’re physical beings – but the fact of being flesh and bone doesn’t go anywhere near to telling us who we are. Obviously, too, our physical brains and bodies affect our thought-world, just as our thought-world impacts on our brains and bodies, as in helping or impeding healing. Traditionally, God was located in that physical world – creating it, intervening directly in it, to cause good harvests, trigger earthquakes, help this person recover from illness but let that one die, protect from danger, bring sunshine or rain. Lots of prayers still assume so.

Today, however, many people see God rather as a product of the human thought-world, finding the concept relevant as they reflect on their experience, seek meaning and purpose, think about values and what is ultimate for them, and wonder about the dynamic interconnectedness of all life. That’s the world of religion, because religion belongs within the world of human thought and consciousness rather than the physical world. The human Jesus belonged in the physical world in the same way as we do, but he contributed to the thought-world in a massively positive and empowering way. So did the apostle Paul. He built on Jesus’ vision of the kingdom of God by tapping into a powerful and universal archetype latent within the thought-world: an archetype of love, grace and transformation, which he and others of his day called “the Christ”.

For Swiss psychiatrist Carl Jung, an archetype is a primordial image or motif that has evolved in the collective experience of humankind and identifies a basic human model or experience. Examples are the hero, the mother, the wise old man, the caregiver, the one who delivers from bondage, the lover, the visionary. They crop up repeatedly in dreams, in mythology, and in religion. Jung’s term wasn’t available to Paul, but the messiah or Christ as an archetype of the bearer of love, grace and transformation was at the heart of his thinking – just as those qualities were the core of Jesus’ teaching in his metaphor of the kingdom of God. So it’s not one or the other, Jesus or Christ, but a fusion of both, with the practical purpose of furthering Jesus’ vision for bringing wholeness to individuals, societies and the world. It’s a wholeness in one’s very being, from which good deeds will flow.

Paul gives that vision wings in a phrase he uses like a signature tune: “in Christ”. Again and again he urges action and reflection “in Christ” as archetype of love, grace and transformation. He greets Christian communities “in Christ” or “in Christ Jesus”. Why not “in Jesus”? Because that would shift the focus to the historical Jesus, a man in the physical world, whereas an archetype belongs in the collective subconscious of the thought-world. Hence Paul talks of “Christ dwelling in you and you in Christ”, echoing Jesus’ image of the vine and the branches, each a living part of the other so that the vine might bear much fruit. This Christ would mean nothing without Jesus behind it. But as an archetype, it lies deep within the human psyche. It has a dynamic that offers a new way of being, empowering and energising right at people’s core.

The Christ, then, is Christianity’s archetype of the lover, the caregiver, the visionary, and the one who sets free, working out in acts of love and grace, and transforming lives. Other world faiths have their equivalents, and whatever name they give it – such as the Buddha within – it’s the same primordial motif or experience they’re drawing on. And as archetypes, they belong normally and naturally within the framework of the human thought-world that spans every age, including our own.

https://www.odt.co.nz/opinion/different-worlds-offer-food-thought

Sunday, 23 July 2017

Engagement With North Korea Works

by Kerri Kennedy                    Common Dreams                     July 19, 2017

With a little will, both sides can take small steps to ratchet down the pressure — and avoid a war. 'We know proven methods for engagement can and do lead to further opportunities for diplomacy,' writes Kennedy, 'and that diplomacy leads to a decrease in military tensions.

Tensions between the U.S. and North Korea are at an all-time high — and continue to escalate following North Korea’s test of a missile that can supposedly reach Alaska. It’s still possible to turn down the heat with small steps that could lead to more robust diplomacy later on. But this requires the political will to engage instead of trading threats. "Americans want to see diplomatic engagement with North Korea, not an escalation of tensions and the threat of nuclear war."

While the Trump administration once signaled an interest in diplomatic engagement, since then their saber rattling has pushed us even closer to the brink of war. There’s another, better way forward. Observers have noted that when the U.S. has opened lines of engagement, North Korean missile tests have been scaled back or stopped all together. Simply put, engagement works. open lines of dialogue. Addressing humanitarian concerns, for example, could lead to political progress, as it has between the U.S. and other countries.

I’ve seen firsthand the power of engagement to open important doors. I work for the American Friends Service Committee, a nonprofit organization that’s had a presence on the Korean peninsula since 1953, when we responded to calls for refugee assistance. In particular, AFSC is one of the few U.S.-based organizations that’s kept a presence in the North since the 1980s, and we’ve done it through exchanges of delegations hoping to reduce tensions.

When famine struck we sprung into action. Because we’d opened lines of communication and identified the crisis early on, we were ideally positioned to help. Since the end of the famine, we’ve been working with farmers in the region on sustainable agriculture practices. Ours has been the most continuous example of a successful relationship between U.S and North Korean-based organizations. And we’ve seen that engagement lead directly to opportunities to address a humanitarian crisis and save lives. Peer-to-peer exchanges like those we participate in have the potential to open diplomatic lines of communication. But this requires a willingness to do the work of engagement from those in political power.

What other options might be on the table? Retrieving U.S. veterans’ remains from North Korea and reunifying Korean families divided by the war are both important and viable. Hhumanitarian issues that need to be addressed before time runs out, as survivors of the Korean War are aging. Working together on those goals could prime the pump for further diplomacy. Americans want to see diplomatic engagement with North Korea, not an escalation of tensions and the threat of nuclear war. We know proven methods for engagement can and do lead to further opportunities for diplomacy, and that diplomacy leads to a decrease in military tensions.

We know what we need to do to begin to address this conflict in a productive, non-violent manner. What we need now instead of military threats is the political will for real engagement. [Abridged]


https://www.commondreams.org/views/2017/07/19/engagement-north-korea-works

A collection of quotes

Guns:
To hide behind the mantra “guns don’t kill people, people kill people” is an act of fallacious sophistry. Toasters don’t make toast, people make toast. True. But toasters exist to make toast: guns exist to kill people. [Gary Younge, Guardian 6/2/2017]

Thomas Merton: You are not big enough to accuse the whole age effectively, but let us say you are in dissent. You are in no position to issue commands, but you can speak words of hope. Shall this be the substance of your message? Be human in this most inhuman of ages; guard the image of man for it is the image of God. [Quoted by Revd Brenda Rockell] 

Desmond Tutu: “My humanity is bound up in yours and we can only be human together.”

Wilfred Owen:
“Then Abram bound the youth with belts and straps,
And builded parapets and trenches there,
And stretched forth the knife to slay his son,
When lo! An angel called him out of heaven,
Saying, Lay not thy hand upon the lad,
Neither do anything to him, thy son.
Behold! Caught in a thicket by its horns,
A Ram. Offer the Ram of Pride instead.
But the old man would not so, but slew his son,
And half the seed of Europe one by one.”

Cultural Divides:
“Whether that’s an ethnic or a religious divide, or to do with gender or politics, there are power-mongers at every level of society, who succeed best when they demonise the ‘other’."  Brenda Rockell

Blake:
“If Thou humblest Thyself Thou humblest Me.
Thou also dwell’st in Eternity.
Thou art a Man: God is no more:
Thy own Humanity learn to adore,
For that is My spirit of life.”

Nelson Mandela and Rosa Parks:
Four months after Nelson Mandela was released from Robben Island he came to Detroit as part of a U.S. trip to promote sanctions against the South African government… Mandela came off the plane amidst the cheering crowd of dignitaries and well-wishers, and froze when he saw Mrs Parks. Slowly he began walking towards her chanting “RO-SA PARKS! RO-SA PARKS! The two seasoned freedom fighters embraced.” [From “The Rebellious Life of Mrs Rosa Parks, P. 231 Highly recommended.]

Monday, 17 July 2017

Jesus or Christ?

By Ian Harris                 Otago Daily Times               July 14, 2017 

It’s not either/or, says Ian Harris – both are central to Christianity. 

At a Progressive Spirituality conference in Napier last year the keynote speaker, Dr Robin Meyers of Oklahoma City, ended his final address by asking: “Are you followers of Jesus, or worshippers of Christ?”

The question was well received. Many Christians today think following Jesus is quite sufficient, thank you, so are not drawn to worship Christ. This has led to a significant movement in some churches away from any serious contemplation of the Christ. In those churches the emphasis is on living the Jesus way, which its adherents find both appealing and relevant. Jesus they can relate to, a good man, a superlative teacher, a sage – such a pity their religion is identified as “Christianity”, a name derived from the Christ.

Game, set and match? Not quite. I asked Meyers afterwards what lay behind his question. “Well,” he said, “on the one hand you have the man Jesus and his teaching about bringing in the kingdom of God here on Earth, on the other a divine Christ who was born of a virgin, performed one miracle after another, rose from the dead, and ascended bodily into heaven.”

I said I wasn’t enamoured of that either – but what if the Christ was rather Christianity’s archetype of love, grace and transformation, and therefore the inner dynamic for living the Jesus way? Meyers said he had no problem with that at all. Which left me wondering why he set up the alternatives in the way he had. After all, the gospels attribute all those stories about a virgin birth, miracles of healing and supernatural power, bodily resurrection and ascension, to Jesus, not Christ. So how come Meyers and others insist on dislodging them from Jesus and heaping them on to the Christ? 

The title “Christ” is used mainly in the four gospels to refer to the leader Jews longed for, commissioned by God to free them from subjection to Rome, restore their unique identity as a people, and bring in God’s rule. That’s highly political and down-to-earth, not evidence of divinity and the supernatural.

Some sleight of mind seemed to be happening here. Actually, “Jesus” and “Christ” are both intrinsic to the New Testament as a whole. The significance of each individually is indelibly linked to the other, but they lose something when treated as if they were just alternative names for the same person. They need to be uncoupled, first to appreciate Jesus in the fullness of his humanity, and then to discern why his earliest followers found it appropriate to claim him as “mashiach” or messiah, or in Greek “Christ”. That happened primarily as they tried to make sense of their experience of Jesus, especially the shock of his crucifixion – and then, somehow, their continuing experience of him. 

This was the earliest period of Christianity, when Jesus’ Jewish followers were still part of the synagogue and worship was steeped in the Jewish scriptures. That setting goes far to explain why they came to regard Jesus as their messiah. Their scriptures told them of others who had been “anointed” (that’s what “mashiach” means) to lofty tasks of leadership as kings or high priests. There was even a foreign king, Cyrus of Persia, accorded the title. Nearly 600 years before Jesus’ time, Cyrus had freed Jews long held captive in Babylon and allowed them to return home. He was their deliverer, to Jews a messiah.

The apostle Paul had a prime role in developing the vision of Jesus as messiah, and today some see this as perverting Jesus’ message about the kingdom of God. Rather than promoting the kingdom as such, he preached Jesus as its harbinger, using the Greek word for anointed, “christos” or Christ. It is a matter of historical fact that Christianity took root as a religion because Jesus and his teaching were conveyed more through the imaginative possibilities of a universalised messiah or Christ than the bare memory and wisdom of Jesus’ teaching.

Some scholars surmise that without the Christ concept, the Jesus movement would have faded away by about 500 AD, like many other groups of his day. Paul took Jesus and all he represented and projected them into the future through gatherings of people in which Jesus was felt to be dynamically present as the messiah or Christ. If psychiatrist Carl Jung’s term “archetype” had been around, Paul might well have used it, because that’s very much in tune with his thinking. Such a link carries the Christ concept forward into our own day and age – more on that next time