wholepeace

Posts Tagged ‘being human’

Uncle War and Sister Peace

In PeaceAble on September 22, 2017 at 7:18 am

Yesterday, September 21, was the International Day of Peace. Did you know that? Did you care? We’ve had one every year since 1981, but I’m not surprised if you missed it.
Why is it that we have such a hard time not just celebrating the ideal of a peaceful world, but even acknowledging it? I think there are two basic reasons.
First, when we talk about Peace we really have no idea what we are collectively talking about. War is clear. There’s an enemy, there are battles, there is clear and sometimes horrifying sacrifice, there is victory or defeat, and we have simple and uncomplicated ways to identify the heroes and villains.
And in this age of seemingly endless War, most often for vague political reasons seeking ill-defined and often highly deceptive goals, we are getting to know War as an old friend, as that troublesome relative who sits at the table and says outrageous things, farts and burps, flails his arms about, spills food and wine on the Persian carpet, and breaks the good china. Nobody really likes him, most hate to see him show up for the holidays, but he’s family so what are you going to do? Besides, we can all wait until he goes home, drunk and swaggering from his excesses, and congratulate ourselves on how well we handled him.
But Peace is the “Lost Child” in this dysfunctional collection of humankind called the family of nations. Peace sits quietly in the corner during all the chaos and says, “don’t worry about me, I’m all right.” We love Peace, but don’t expect much of her, really. Once in a while, a few of us will go over and encourage her.
“You have real potential, Peace; we want you to do well; someday you will spread your white dove wings and fly; and we will all be so proud of you when that happens. What’s that? What did you say in your soft, nonconfrontational voice? You’d like a little actual help from the rest of us? Don’t be silly. Isn’t it enough that we tell you all the time how wonderful you are? Don’t you see that proclaiming how much we love you every Christmas is helping? Now stop whining and come sit with us while we deal with Uncle War and praise your brother’s noble sacrifice of the last pork chop.”
Then War finally goes home and we all go out in the front yard and celebrate with explosions and flags and songs about our bravery and sacrifice. We give each other medals and accolades and mourn the loss of Grandma’s heirloom vase and Brother’s one good shirt.
I have, elsewhere in these essays, described some of what I think Peace would, or in my opinion should, look like. But what answer would you give? If the world were to achieve something called Peace, what would it look like? How would it work? And, importantly, what would it require of you?
The second reason is that we have no working vocabulary for Peace. No way to celebrate the work of Peace. And our collective response to the International Day of Peace is illustrative of that. The day passed and there were no big parades down Main Street, with bands playing “Give Peace a Chance.” There were no elaborate, nationally televised award ceremonies; indeed, no idea to whom we should give awards for Peace. We have no way to collectively understand, never mind celebrate, the sacrifices of the peacemakers among us.
Where are the markers, the obelisks inscribed with names, the statues that celebrate the peacemakers? What are their names? What did they suffer in their quest for a more peaceful world? Where is the memorial for Rachel Corrie? Don’t know who that was? You see the problem, then. What were the names of the students who defied the tanks in Tiananmen Square? When was the last time you flew your flags or had a barbecue or wore a special bracelet in honor of those who rode the buses, those who were attacked with water cannons and dogs and nightsticks, those who were killed and buried in remote fields or lynched from very public trees in the struggle for civil rights? Beyond Martin Luther King or Gandhi, how many names of peacemakers – global, national, or local do you know? Which of the young men and women in your community have served in the Peace Corps?
You see the problem.
We all claim to hate War, but we keep inviting him to dinner, feeding him, encouraging him by our attention and our willingness do what he asks. We feed War’s ego and think ourselves heroes for it.
We all claim to love Peace, but we let her sit alone in the corner and wait her turn to speak, but to please not speak too loudly or too much. Can’t she see that we are exhausted from dealing with Uncle War? Can’t she respect the fact that we can’t deal with her right now because we have to prepare for War’s next visit? What does she want of us? Peace is so selfish.
I suppose we could ask her to help us clean up the mess left by War, but she’d probably just spend the whole time reminding us that we don’t actually have to invite him back, that maybe we could all work together so that we could find the courage to tell him he’s not wanted.
We want to hate War, but we can see very clearly what it is and what we get from it. And we tell ourselves we can give it up anytime we want. No, really, we could. Really. We want to love Peace, but don’t understand her. What does she really have to offer to replace War? What exactly is it that she does, anyway? We know that the greasy, disgusting casserole and the special home-brew that War brings to every gathering are killing us: but we aren’t quite sure we’d like the taste of that healthy dish Peace keeps trying to serve. It looks kind of bland, or perhaps it’s just that it has all those weird, exotic spices and herbs that we are hesitant to try. Maybe getting healthier wouldn’t be as much fun as what we’re doing now.
So that is our dilemma. Or perhaps it is more of a paradox. We certainly don’t want to go so far as to call it a hypocrisy. Do we?

The Joy of Bigotry and Violence

In PeaceAble, Politics on August 30, 2017 at 10:59 am

A young blond, blue-eyed white man at the Charlottesville alt-right rally was asked why he was there. He responded that he was not, himself, a white supremacist, he was just having some fun. Running around shouting about white power was fun. He thought of himself as a “rebel,” and that was fun.
Setting aside for the moment the generally accepted truism that our actions speak louder than our words; that whether or not he sees himself as a white supremacist, he is at least someone who is willing to stand in solidarity with them, shout their slogans, support them as they wave their flags; I would like, for just a moment to take him at his word. I will allow him his truth. I’m sure he’s worked it all through in his own mind. He isn’t “political,” he supports “free speech,” he has a few friends who are black, he works with black people at his job and has no problem with them, and so on. I would like to focus instead on his other point, that he was there because he thought it would be fun.
And I have to say he had a point, though I doubt that it is a point he knew he was making.
American culture has always had a fondness for fun at the expense of the other. There has always been the sense that picking on the weak and the different is “just a bit of fun.” It is the larger context of “boys will be boys.”
Especially when you are part of the cultural norm, part of the group of the white, male, straight, Christian norm, then you have been encouraged to have fun that is based in debasement, dehumanization and mockery of the others. We have lots of jokes about “Mexicans,” about Chinese, about Muslims, about Jews, about “dumb blondes,” about the handicapped, about homosexuals, and so on. How many jokes do we have in which the central character is considered funny precisely and simply because he is a white, heterosexual, middle class, Christian, American male?
Laughing at those who are different from the norm is a time-honored tradition. We use such humor to reinforce the norms themselves. Making fun of the others reassures us of our own inherent superiority. We tell ourselves through our humor that we have nothing to fear, because the other is less powerful, more ridiculous, even less human, not to be taken too seriously. Why should we fear those we have the power to mock?
And our humor is becoming more violent, both in language and in content. There seems to be a general sense that something is funnier if it contains a slur or a vulgarity. More and more of our humor is “in your face” humor. We can use humor not just to mock the other, we can use it to attack him. Humor can be a weapon.
None of this is new, of course. None of us, I would suggest, can remember a time when these things weren’t true. Our culture has told us what to laugh at, and we have laughed. Do you want to see where a society’s biases lie, want to know how they treat those who deviate from the norm? Look at its humor.
American culture also has a fondness for violence, or the possibility of violence, as fun. Americans consider professional wrestling to be family entertainment, and WWE trademarked toys are marketed to even very young children. Americans go to hockey games hoping there will be a bloody fight or two. We spend enormous amounts of money watching boxers and MMA fighters beat each other up. We go to NASCAR events with at least a small twinge of excitement at the possibility of a spectacular crash. Football, one of our most popular national sports, is seen as a metaphor (and a psychological substitute) for war. We don’t really want anyone seriously hurt or killed, but the possibility adds to the thrill we get from the sense of danger. The injuries, both short and long term, suffered by our sports heroes are accepted as part of the sport, and by extension, necessary to the fun.
Look at how our media, television, films, popular literature, the graphic novel, have all turned terribly dark and violent. Take a quick look at all the “cop” shows, with less and less thoughtful policing, and more and more tough talk and violence, both in the crime and in the response to it. Look at all the superhero movies; the war movies; the large, loud, impossibly destructive weapons; the mass destruction; the explosions and gun fights and bloodbaths of all kinds depending on your choice of fantasy. Look at the most popular fantasy video franchises, in which anyone can take on the persona of a superhuman hero, or villain, and can slaughter hordes upon hordes of whatever enemy they choose.
It has also been argued, of course, that the violence of our entertainment is the reason for so much violence in real life. Of course we have children shooting children, we are told, look at what they see on television, listen to their music, play their video games. But our entertainment has developed as a consequence of what we have wanted, of what we found entertaining. The entertainment hasn’t made us violent, we have made the entertainment violent.
We tell ourselves that these outlets are good for us. When we play a violent or dangerous sport, or when we watch others play it, we’re purging our natural violent impulses, we’re making ourselves less personally violent in some way. It’s purgative, a release, a way to express our darker desires. But violent sports and societal violence have coexisted and supported each other for as long as history has been recording human activity. How do you really feel when you leave a violent sports event or a violent movie; are you feeling purged, or are you feeling enervated, like you’re ready for anything?  When will all this substitution and purgation finally get it out of our collective system?
When we tell a joke that contains a lot of vulgar language or uses a bigoted slur, we tell ourselves that we are being “politically incorrect,” that we are somehow making things less bigoted or less violent by turning things into a joke. But does a joke about a Muslim having sex with his goat really make you feel closer to his culture in a positive way?  This humor has been with us and part of us for centuries. Is it making things better, yet?
A culture expresses what is normal in many ways. Our culture is constantly telling us that bigotry and violence are literally normal. But cultures can change. They change slowly, but they do change. And the change happens not when we embrace the norms and act them out, but when we begin to reject the norms as they are, reject the normalization of bigotry and violence, of white supremacy, of misogyny, of the dehumanization and hatred of the “other,” and begin to speak up loudly and consistently for a new normal. There is some value in laughing at, rather than with, the things we would change. And there are times when we have failed to find other ways to solve our problems and violence enters in. But like all the tools we are given to change our lives, these things have to be handled responsibly, with care, or they become more destructive than transformative.
If you really want to change the culture, end the violence, end the hatred; stop having so much fun with it.

“It’s Just a Joke”: “Humor” as deflection and excuse.

In PeaceAble on June 24, 2017 at 9:47 am

I think that I can claim a sense of humor. I can’t imagine that those who know me would not acknowledge that I can be wry, sarcastic, outrageous, droll, slapstick, sometimes vulgar and perhaps even an above-average punster. But that doesn’t mean that I will find humor in everything you think is hilarious.
So, if I criticize a meme or take exception to a “joke” please do not respond by telling me it is just a joke or telling me that I need to get a sense of humor. And I will promise to continue not telling you those things if you criticize a “joke” of mine.
“It’s just a joke” is not an excuse for being offensive. “Lighten up” is not a defense of inappropriateness, pointlessness, or trolling. “Get a sense of humor” does not address actual issues raised by objections to humor or attempted humor or the harm they can cause.
Humor is one of the most telling aspects of the norms of a culture. We are either laughing at those things which are not “normal” or we are laughing at those things which are so normal as to be indicators of our common foibles or faults. And it is usually possible to tell the difference. When we laugh at the “other” we are doing something very different from when we laugh at ourselves.
I have recently been seeing a new emergence of “humor” based on prejudice, bias, and the kinds of racism, misogyny, homophobia, xenophobia and downright meanness that we seriously need to marginalize, not re-normalize.
So, a few suggestions from the point of view of my sense of humor.

1. Any joke which is not funny unless you make the butt of the joke a “dumb blonde” (or any other hurtful stereotype) isn’t funny to begin with. Any joke that is funny already is made less funny by making the butt of the joke a “dumb blonde.”
2. Any joke that uses an outrageous caricature of a Mexican or an Arab or an Asian or a person of color any other race or nationality in order to mock their culture, their customs, or their pronunciation of words in a language which is not their first, is not funny.
3. Any joke that marginalizes or grossly distorts the reality of any culture, nationality, race or group of any kind is not funny.
4. Any joke based on belief in a conspiracy theory, a deliberate untruth, or a misleading and debunked claim is not funny.
5. Any joke based on shaming of any kind is not funny. Any joke that targets the fundamental humanity of any individual or group, that furthers destructive stereotypes or keeps us from seeing each other as equally deserving human beings is not funny.

What is funny?

1. Jokes that point out the human frailties we all share are funny.
2. Jokes told by those on the inside of a group about themselves are funny when they tell them (but not when outsiders do).
3. Jokes that speak truth to power are funny.
4. Jokes that play with our common language, both verbal and non-verbal, are funny.
5. Jokes that point out the absurdities of life or create their own absurd universe are funny.

There are, of course, occasional exceptions to these “rules.” But those can be accounted for by differences in where individuals see humor. I don’t really mind if you don’t find something as funny as I do. And long as you focus on what is or is not funny about it, I won’t mind if you tell me it isn’t funny. I might even, on reflection, find that I understand or even agree with your perspective. I have no problem apologizing for “humor” of my I own if it has hurt someone, however unintentionally.
The problem I see here is that humor is becoming a dodge, a way to be mean-spirited, bigoted, and even cruel without taking responsibility for it. “It was just a joke” is simply another way to say, “I didn’t mean it.” But that’s a cop-out. It’s a deflection, a way of making the other person the problem rather than the action itself. This is what bullies do, and “humor” is becoming a way of bullying.
I love a good joke. Humor is an art form, and like all art forms it exists along a scale from simple, vulgar humor to sophisticated, complex humor. And at every stop along that line we can all find something to relate to. And like all art forms it has its genres, its specialties, its in-jokes, and it’s avant-garde, so that not all of it is equally appreciated even by its greatest artists or most astute critics. But I value genuine humor enough to call it out when it becomes hurtful, when it reinforces the stereotypes and biases our culture would rather keep in place.

 

Do Children Really Need to Know How to Grow Food?

In No Particular Path on May 5, 2017 at 2:28 pm

Our public schools should be teaching every child how to grow food in a garden.  They should be teaching every student how to change a flat tire, how to cook their own food, how to make change, how to balance their checkbook.  Comment yes if you agree.  Like and share.

Yeah, no.

While those are all admirable things for people to know how to do, they are also things that any adult can figure out and anyone with access to the internet or a library can find instructions for.  And that’s what we need to be teaching.

There is so much knowledge in the world; and new information, new discoveries, new important things to learn are being created every day.  This is the information age, and we are awash in things that it would be good to know.  But we don’t all need to know exactly the same things and we don’t all need to know them at the same time in our lives.

The biggest impediment to quality education for everyone is the belief that there are certain things, particular narrow ideas or “life skills,” that everyone needs to know.  What everyone really needs to know is how to think and reason effectively; how to ask effective and relevant questions; how to find relevant, valid, useful and credible answers; and how to apply those answers to the specific problems they need to solve or specific tasks they need to accomplish.

All the rest is optional.  Teach some of it so that students can see how to use the thinking skills they are learning, but focus on the thinking itself, not the specific tasks.

Teach students how to read well and nothing they need to know will be unavailable to them.

Teach them how to use numbers effectively and keeping track of their own money will never have to be a problem.

Teach them to think scientifically and they will be able to tell the difference between what they know, what they think they know, what they don’t actually know, and what they believe.  And they will understand the proper role of each in their lives.

Teach them how to think historically and they will be able to see how their own story intersects with the stories history tells us; and they will be able to use those stories to help make the world a better place.

Teach them to think and express themselves creatively and they will never lack for beauty or inspiration of their own, or for appreciation of the beauty and inspiration of others.

Teach them to express their ideas articulately and eloquently in speech and in writing and they will always have a voice that cannot be silenced.

Teach them to argue rationally and with civility and they will not need to follow demagogues or charlatans.

Teach them to think ethically and responsibly and they will become the leaders of a world with the potential for honest, compassionate and peaceable coexistence.

Teach them to listen effectively and the world will be open to them.

That does not, of course, mean that we might not choose to teach some “practical” skills.  But product should always be the servant of process, not the other way around.  If we teach students to garden it should be in the service of teaching them about other things.  A garden is, after all, more than just a collection of vegetation sitting in dirt.  There are reasons in science for why some plants need one kind of soil and others need something different.  There is a science to understanding why some plants should be paired with other plants, but avoid being too close to others.

There is much we can learn about gardens from the history of agriculture, from folklore and literature, from the politics of our relationship to the earth and its ecosystems.  There are ways to make a garden beautiful as well as productive, and to use what we grow to make aesthetically pleasing food served in beautiful surroundings.

In the skill of changing a tire there is much to be learned about applied physics, about risk assessment, about relationships between humans and their machines.

In balancing a checkbook, there is the application of mathematics, understanding of money and wealth as sources of power for both good and ill.  There is a chance for self-awareness in seeing how each of us thinks about money and possessions in our lives.  There are ethical questions that can be asked and answered.

All of these things are possible, but there are also a nearly infinite number of other ways to teach the same things, and we should be open to them all.

There is an old saying that if you give someone a fish you feed them for a day; if you teach them how to fish you feed them for a life time.  But fish is a very limited diet.  So, if instead, you use fishing as a way to teach them about a great deal more than that, then you will not only feed their stomach for a lifetime, you will feed their whole body, their mind, and their spirit.

Go Ahead and Overthink It

In No Particular Path, PeaceAble on April 14, 2017 at 10:55 am

I have often been accused of “overthinking” something.  So, naturally, I cannot help but think about that.

Usually, the offense is committed when I have encountered something that is either intended as a joke, or a clever analogy, or a meme with a narrow scope and that has, I admit, a very clear intent.  But I will see something in whatever it is that seems to need further thought, a bit more careful examination, perhaps something that takes the meaning in an entirely different direction.

So.  Guilty as charged, I suppose.  I do “overthink” things.

And I will continue to do so.  I will proudly overthink things whenever I feel like it.  And I encourage you to do the same.

We currently live in a culture in which we are repeatedly told, both directly and indirectly, not to think very much at all.  We’re told to feel, to react, to seek truth and profundity in 140 characters or less.  Reason is too slow, analysis is the same as bias, facts are whatever we declare them to be and they mean, like Humpty Dumpty’s words, whatever the source tells us they mean.  We’re told to choose our side in any dispute and hold our position against all attacks.  Intellect is suspect, emotions are power, thinking wastes valuable time.  We must act, we are told, and thinking isn’t action.

Culture, however, is not created mainly by the big things, but by the ordinary.  We tell a joke, sing a song, use a common expression we picked up somewhere, buy a product because we remember the ad for it, click on a hyperlink, watch a television show or go to a movie, leaf through the tabloids in the checkout line.

People are amused, they’re shocked, they’re enthralled, they’re outraged, they’re inspired.  And they move on.  they let it go, get over it, wait for the next shoe to drop, shake their heads.  They react; then it’s on to the next meme, the next chuckle or shock or inspiration or outrage.  Lather, rinse, repeat.

But they don’t think.

Often, they don’t even know how.

How many common logical fallacies can you name?  Do you know the order of operations in solving a simple math problem?  Are you proud to tell people that you never use algebra?   Do you understand the difference between a hypothesis and a theory, between a theorem and a law, or between argument, persuasion, and propaganda?  Do you know the structure of a deductive argument and an inductive argument; or why the differences between them are important?  Would you be able to distinguish an empirical study from an experimental one, or know the appropriate use of each?

Does all of that sound boring to you?  Do you think that none of that has anything to do with you or your life?  The fact is that you either use or encounter all of those things, or their direct products, every single day.  They have consequences that affect you, for both good and ill.

Academics and intellectuals are often accused of not knowing anything about real life, as though thinking prevents us from experiencing the things that affect all humans.  Thought and emotion are not, however, enemies.  When properly applied they complement each other.  Problems that are solved with just logic can be dry, unfeeling, even cruel.  Problems solved with only emotion can be rash, clouded with bias, and even counterproductive.  When, however, we apply both reason and emotion, we have the opportunity for both pragmatism and empathy, for solutions that address the human condition realistically and practically.

There is no aspect of human activity or experience that does not require both the mind and the heart for its best expression.  Music is mathematics, sculpture is physics, art is geometry.  Planting a garden is both chemistry and aesthetics, biology and design.

Choose anything that either delights or disturbs you.  Take a moment to examine it.  Try to step away from your initial reaction.  Think about it.  Overthink it.  Practice patience with both ideas and emotions.  Don’t copy, share, like or comment until you have taken a least a few moments to try to understand it, and to understand your relationship to it.  Resist the urge to stop at feeling and go no further.

Hate, prejudice and discrimination are literally thoughtless.  They rely on the triggering of emotion, not of reason.

Compassion and empathy require thoughtful understanding, and the ability to both feel and reason.

There is far too much over-emoting these days.  A bit of overthinking would be a welcome change.  The best answers will usually be found, of course, somewhere between the two extremes.  But you can’t find the center unless you can recognize the poles.

So go ahead.  Join me.  Overthink a few things, or even a lot of things.  Do it for a saner, less polarized, and better understood world.

Or tell me I’m overthinking it.

One Shovelful at a Time: When Life Gets Overwhelming

In No Particular Path on March 20, 2017 at 9:49 am

 

Sometimes life can be overwhelming.  It can be hard for anyone sometimes to simply decide on the next thing to do.  There are lists, obligations, needs; and too few resources of money or energy or spirit to get done what needs doing.

 

I will begin with a brief story.

 

I used to live in a rural home set back from a tertiary road.  It had a large turn-around and a 140 foot driveway.  All of this was back when it was still common in New England to get several big snowstorms in a single winter and have snow on the ground from November to April.  Some mornings I would get up and look out on a foot or more of snow from the front of the garage to the road, and the plows had piled even more at the end of the drive.

 

In those days I didn’t have a snow blower and I couldn’t afford to pay for someone to plow me out every week or two.  But I had a shovel.  And I usually got up early.

 

Standing in my garage looking out at the, literally, tons of snow to be moved out of the way could be overwhelming, to say the least.

 

That was when I developed a philosophy of “one shovelful at a time.”  I would start at the garage door and take one shovelful of snow and toss it to the side.  “Well,” I would say to myself, “that wasn’t so bad.  I guess I’ll do another one.”  I didn’t look up toward the end of the driveway until I had passed the halfway point between the turn-around and the road.  With each shovelful I assessed how I was doing.  Was I too tired to continue?  Had I done enough for now?  Could I take one more?  And my goals changed as I went along.  One shovelful became, as I made some noticeable progress, this small area here, as far as that tree there, might as well cut through to the road, and so on.  I always left myself the option of stopping at any time.  There were, after all other things I could do.  Each of those options had their own consequences, of course; they might cost me money, or time, or I might miss work or an appointment; but I knew that and knew that continuing to shovel could also have consequences other than a clean driveway.  I could injure myself, or be too exhausted to do other things that needed doing, for instance.  Usually, though, I persisted, one shovelful at a time, until the job was done.

 

There are five stages to this method.  The first is to know what has to be done and break it down into smaller tasks.  Try not to focus on the whole chore or the whole list or the entirety of the need, but to isolate smaller pieces that are manageable in the moment.  The second is to start where you are.  See what is right in front of you that you can do right now.  Don’t worry about how it is related to the whole overwhelming task; it is doable and that’s what matters. Third, let your goals be flexible.  Some days you’ll feel like you can accomplish more than other days; and there will be days when the most important thing you can do is rest.  Fourth, be pleased with yourself for each thing you do.  If today you had a couple of boiled eggs for breakfast instead of Cocoa Puffs, it probably won’t move you meaningfully close to your weight loss goals, but good for you, anyway.  Tomorrow you can make the choice again.  And fifth, give yourself permission to stop when you need to.  Sometimes, the most stressful part of any task is thinking that it all has to be done now.  When we know that it’s a choice at each stage, we can often get a lot more done simply because it feels good to do it, rather than feeling stressed by the obligation.

 

The one thing this method requires of you is that you pay attention and stay as much as possible in the moment.  Learn to recognize your own feelings and needs; your fears and griefs and limitations as well as your strengths, your hopes, and your skills.  And honor, respect and accept all of them.  They are who you are.  They are fair and legitimate and honest. In each stage, allow yourself to face them and use them to decide which shovelful to take first.

 

Every choice we make in life is a beginning of something.  Sometimes we can see where it will all end, but sometimes we have to act on faith that we are headed where we want to go.  As long as we can see what is right before us, right now, then we can choose. 

 

And it doesn’t matter whether you have a small shovel or a great big front-end loader.  A shovel is a shovel; your shovel, your shovelful; one shovelful at a time.

 

I have tried to remember this over the years as I have faced loss and grief and anger and fear.  On those mornings when I have gotten out of bed not knowing what to do next, not wanting to do anything, feeling overwhelmed, I have tried to remember.  I say to myself, “I know what this is.  I know that there is more here than I can face right now.  But I can take a shower, or I can have some breakfast, or I can sit and feel what I’m feeling, cry or laugh or pound my pillow; and I can know that all of it is movement; all of it is a choice; all of it is a shovelful.  And when I have done whatever I have done in that moment, I can do the next thing or I can stop, knowing that one less shovelful of whatever it is stands between me and where I need to get to.

 

The blizzard is temporary.  The snow is finite.  The shovel is real.  And all you have to do right now is decide whether to use it.

 

 

 

A Warning About the End of Life as We Know It

In PeaceAble on March 7, 2017 at 1:40 pm

 

Life as we know it is in danger.  If we are to prevent the end of life as we know it, we must all remember these basic truths:

 

The Others are not like us.

 

They speak a different language and when they learn our language they speak with a strange accent.  They think that we should learn their language.  They dress differently and strangely, they eat strange food, they worship false gods and they have strange customs and habits.  They have their own laws that are not exactly like ours.  You can recognize them because they look different from us.

 

The Others hate us.

 

They hate our laws, they hate our customs, they hate our beliefs.  They may even hate us because we have things they want to take away from us.  They hate our culture and our way of life.

 

The Others are trying to destroy us.

 

Because they hate us and want what we have, they are determined to attack us, go to war with us.  They want to destroy our culture, our country; they will kill our people; they want to destroy us and everything we have.  They want to steal from us all that we value and take it for themselves.

 

 

 

But if we are to prevent the end of the world as we know it, we must also forget some basic truths:

 

Whenever we leave this place and go elsewhere in the world, WE are The Other.

 

We want to believe that The Other must always be The Other, because WE are WE.  There can be no greater truth than this:  as I look out onto the world, I am at its center; all else is Other; and wherever I am is where the center is.

 

When WE are The Other, everything stated above is still true.

 

This is life as we know it.  This is the world as we wish to preserve it.  It is this we will prevent the end of by remembering the truths above.

 

When all The Others have been destroyed then life as we know it will end.

 

And what will be left will not be what we thought it would be.  We will find no life-as-we-know-it paradise.  Whenever there are at least two people in the world, there will be I and there will be The Other. And perhaps then we will learn that if we destroy The Other, WE destroy ourselves.

 

Perhaps it would be better if we stopped trying to prevent the end of the world as we know it and started working together to build a better one.

 

Cultural Normalization and “Manchester by the Sea”

In PeaceAble, Uncategorized on January 30, 2017 at 11:48 am

Aspects of the norm in any culture are expressed and reinforced in small, subtle and pervasive acts of acceptance.  There are innumerable ways in which our cultural norms are transmitted, with public media an important part of the whole.  My intent here is to use a personal critique of the Oscar-nominated film “Manchester by the Sea” to illustrate how we are led into unconscious acceptance and reinforcement of cultural norms.

First, let me say that media do not, for the most part, create norms or cause cultural change.  The media, including the artists who work in the media, reflect more than create subjective reality.  Films are created at least in part with an intent to make money.  They will only do that if they appeal to a significant part of the available audience.  The best way to ensure that is to reflect the feelings, attitudes, ideas, and perceptions the audience already holds.  Films that challenge our perceptions may achieve critical success, but rarely achieve box-office success.

Also, it is entirely possible for a film to be artistically successful but culturally problematic.  When that happens, it is useful to point out both the artistic quality and the cultural problems.  Failure to do that, in my opinion, reinforces the expressed norms and inhibits cultural change.

“Manchester by the Sea” is in many ways a very well made film.  There is some remarkable acting, though I did not find Casey Affleck’s performance equal to the over-the-top hype that so many reviewers seem intent on propagating.  It’s a solid performance, but hardly revolutionary.  And the film is not without its flaws.  I was especially disappointed in the script over all.  Despite some nice moments of dialogue and character interaction, the story is slow to get started, keeps wandering off into side stories that are never adequately resolved or clearly connected to the main thrust of the narrative.  And the resolution at the end of the film seems hurried and not well developed.  The final decisions of everyone involved seem nearly a deus ex machina rather than a clear consequence of the characters’ earlier choices.

But the larger objection I make to the film is not about the quality of the production.  In fact, the quality of the production actually exacerbates the problem I have with it; for the higher the quality of the art, the easier it is for us to overlook the cultural issues it raises and the problematic norms it reinforces.

The film’s characters, who are faithfully and authentically portrayed, represent a privileged masculine norm that goes unrecognized and unquestioned.  The men are uncommunicative, shallow and misogynistic.  The female characters are all treated badly, either directly abused, or ignored and dismissed, or left hanging in unfinished side stories.  The 15 year-old boy, Patrick, is sleeping with one girl and plotting to sleep with another; and his uncle blithely and without comment agrees to keep everything a secret so that the girls’ parents don’t find out about the sex and the girls don’t find out about each other.  Patrick’s mother is presented as unfit to raise him because she is portrayed as a frightened, somewhat dim-witted and hysterical woman under the sway of a “Christian” fanatic in a side story that is unnecessary, stereotypical, and unexplained.  Lee Chandler blows off his ex-wife’s attempt to come to terms with the past in a particularly cruel way and the whole thing is just passed over, providing no closure and no attempt at understanding.  Several smaller female characters are introduced for a moment to offer criticisms or critiques or some small incident, but their contributions are either ignored or trivialized.

And the men don’t fare much better from this version of what it means to be a guy.  Lee’s brother apparently never told Lee just how close to death he was, nor asked his permission to assign him as guardian for Patrick, nor provided any clue as to how that could be managed.  Given Lee’s emotional state and the conditions of his life, those failures are cruel to both Lee and Patrick; and have the potential for absolute disaster.  While that is part of what creates the core conflict in the film, it is never addressed honestly for what it is.  Lee and Patrick communicate mostly through grunts and shrugs, although Patrick often seems the closest to an adult in the room; and most of the really consequential communication Lee has with his brother’s friends and associates seems to take place off-screen, while the on-screen exchanges are fraught with unspoken emotions.  This, we are to accept, is how these men communicate.  And that’s true, but the possibility that that might just be the real problem here is never explored and nothing about it ever changes.

I bring all this up not because I want anyone to not see the film.  As I have said, it is over all a well-made film, with much about it that is worth seeing.  And the characters, however flawed, are portrayed honestly by talented actors.  I am really talking here about culture and how norms are established and reinforced.

Day by day, we all encounter situations where we are presented with examples of cultural norms in action.  We see advertisements all around us for cosmetics for women and power tools for men.  We see magazine articles that propose to tell men and women separately what the other really wants and how to “win” them.  We click on a FB link because we are teased by a sexy body or a provocative headline.  A co-worker tells us a joke involving a dumb blonde woman or a grotesque caricature of a “Mexican.”  And we hear people “man-splaining” and “white-splaining” and “straight-splaining” why things are as they are.  And if we do not, whenever possible and safe to do so, point out the cultural norms inherent in those things, or fail to say why they are a problem, then the normalcy of them is reinforced.  Every time we fail to question the logic in the ads, every time we buy the magazine and read the articles without response, every time we click on the link or smile politely at the joke or fail to see things as they really are, the norms are reinforced.

I know that movies are fiction.  I know that they are portraying real things.  And I know that we are all capable of convincing ourselves that we have the maturity, the insight, and the self-awareness to consume these things without being corrupted by them.  But cultural norms aren’t fixed by our opinions of our own virtues.  If there are things about the culture that you feel need to change; if you believe that women, non-whites, people of other nationalities or religions or ethnicities, the disadvantaged and disenfranchised need to be included, given equality of representation and opportunity, and given a chance for economic equity; then the culture will need to change.  And cultures are most permanently changed by the small, everyday reactions we have to the constant onslaught of normative messages.

Do you think that our culture is too violent, too warlike, too quick to attack and too slow to seek more peaceable solutions to our problems?  Then look for the violence in your own life, in your entertainments, in your myths and heroes.  Acknowledge that it is there and question its place in your life and in the culture.  And look for the opportunities you are given to choose the peaceable route.

Do you think our culture makes second-class citizens of our women?  Look in your own life for the small things you do or fail to do that are consistent with that.  Recognize how your own life has reinforced those things in you.  Know that you are not immune, and that changing the culture requires constant checking in with ourselves to see how we are falling prey to norms we claim to disdain.

Do you want to support equal and fair treatment of non-whites, non-Christians, and the LGBTQ+ community?  Take note of your own internal reactions.  Do feel you afraid, even slightly, in encountering the other?  Can you acknowledge that the racism or xenophobia or homophobia of the culture that has raised you has affected you, that you are not completely free of its influences?  Can you recognize and own those times when you have behaved badly, perhaps without intent or awareness, but badly all the same?

And did you go to see a film like “Manchester by the Sea” and not at least make note of the fact that what you just saw was filled with misogyny and male privilege and a cultural perspective that is exactly what we need to change?  And did you say anything?

Art is one of the most powerful purveyors of cultural norms.  Film has a way of drawing us into the reality it seeks to portray.  Indeed, the suspension of disbelief, the acceptance of the terms a film sets for itself is central to its success.  But after the viewing, take the time to talk about more than just whether Casey Affleck is the best thing since Brando, or who might get the Oscar nod, or how interesting and beautiful the cinematography was.  Talk about what the film has to say about all of us as human beings, and what it has to say about what is normal in our culture.  Then ask yourself what you want to do about it.

Normalization and the Norm

In PeaceAble, Politics on December 14, 2016 at 10:28 am

There seems to be some confusion out there about what we mean when we use the word “normalize,” and how that is related to the word “normal.” Allow me to clarify.

When we talk about normalizing a particular behavior or idea, we are not saying that the person exhibiting that behavior or expressing that idea is not “normal” in the common sense of that word. We aren’t, for example, saying that the person is deranged, or intellectually deficient, or pathological. Some might actually think those things, but that is a different discussion and I would appreciate it if you did not engage in that here.

We are, rather, using the word “normal” as the adjective form of the word “norm.” A norm is a behavior or idea that our culture or society tells us, in both subtle and more obvious ways, we should expect from each other. We are trained from early on to regard these things as “the way it is.” Now norms are not necessarily the most common or most acceptable or most likely behaviors or ideas, which is what the word normal usually suggests. For instance, American culture has, for its entire history, been dominated by the behaviors and ideas of straight (at least openly), male, Puritan/Christian (at least publicly), powerful warrior men. In other words, the straight, white, Puritan/Christian, powerful male warrior is the norm. And we are socialized to view the world from that perspective.

Now, there are, in fact, more women than men in the population; there are far more people among us more who have no more than modest power, and we are quickly discovering that LGBTQ+ people are much more numerous than we have been told and the non-white population may soon outnumber the white population. And any one time, the number of people who are veterans or serving in the armed forces is less than 15% of the population.  But that only states the demographics, not the norm. The norm remains primarily straight, white, Puritan/Christian, warrior men of power (especially economic). And that means, that despite our attempts to change things, the perspectives arising from that norm continue to pervade the society.

Distrust, bigotry, discrimination and disenfranchisement of people who do not represent that norm is “normal.” Misogyny, racism, homophobia, and the Christianization of society are “normal.” The dis-education and miseducation of those not part of the norm is “normal.” Using the very genuine fears of the working class, minorities, and women to divide the masses of people and thus more easily rule over them is “normal.” The idea that success is to be defined in terms of wealth is “normal.” The idea that everyone has the same opportunities to achieve that mythological thing we call the “American Dream” is “normal.” The idea that problems can be best resolved through force is “normal.”

Now we have tried over the years to change some of those things, but progress is always slow and still fragile, as the recent election demonstrates. The things we do to create greater equality for all, to promote justice and protect the rights of those who have less power to protect them for themselves,  and to seek more peaceable solutions to our problems, are called “normalization,” or “normative behaviors.” That is, they are things we do to create new norms that better reflect our diversity, our stated American ideals, our rights, privileges and responsibilities as members of society. But our social behaviors, our laws, our public images of ourselves in the media and our demographics all change more quickly than our norms do.

So electing a non-white President did not change the norm of whiteness as the perspective through which we see things. The Supreme Court decision on same-sex marriage, Roe-v-Wade, and the striking down of laws that would require the teaching of “Intelligent Design” in public school science classes, for a few examples, did not usher in a new secular norm. Women still have less access to power, non-whites and non-Christians are still marginalized, and it is still “normal” to proclaim one’s patriotism while waving the flag of a nation that went to war against the United States, and lost. We still think that the more firepower we have, the safer we are.

When we try to normalize something, we are trying to create it as a norm. We are saying that this behavior or this idea is to be expected, that it defines us as a society and a culture, that this is now the perspective from which we will evaluate and express our public and official actions.

So, what we are really seeing around us now is not the normalization of bigotry, of white supremacy, of male dominance and privilege in the affairs of the nation; we are seeing an attempt by that “normal” perspective to roll back the normalization of those things that threaten it. It is not the normalization of racism that threatens us, it is the de-normalization of diversity. It is not the normalization of misogyny, it is the de-normalization of the idea that the feminine is in all ways the equal of the masculine. It is not the normalization of xenophobia or homophobia or religious prejudice, it is the de-normalization of acceptance, tolerance, and cooperation. It is an attempt to say that who we are becomig is not who we are; an attempt to say that who we are is embodied in the worst of who we have been all along.

SUPERMAN NEEDS LEX LUTHOR: The Problem with Superheroes

In PeaceAble, Politics on December 9, 2016 at 12:34 pm

Another superhero movie, another blockbuster. America seems to really love its costumed crusaders for truth, justice and the American way. Of course, in this case the American way would seem to be to hope a superhero comes along to take care of the problem. The superhero myth is a powerful one, but there are at least five serious problems with it.

  1. They don’t really exist. So we have to create them.

Okay, by the time most of us have reached the tween years we are fully aware that Superman and Spiderman and Batman and the rest are just comic book stories. But that doesn’t keep us from wishing they did exist; perhaps even wishing that we could be bitten by a radioactive spider, or have a lot of cool, clever gadgets to hang on our belts and make us invincible. Since neither of those things are ever going to happen, we look for substitutes for our superheroes: soldiers, explorers, inventors, policemen and firefighters, of course; but also politicians, celebrities, sports figures, the equally mythological American cowboy, and whatever larger-than-life personality has currently captured our attention. For some people, even their religious figures are cast as superheroes to be called upon in times of crisis.

And in the absence of a clear superhero, individuals may rise up and try to claim the title. The politician will present himself as the only one who can solve all the problems, vanquish all the enemies; and he doesn’t even need to say how it will be done, only convince us that he, and he alone, can do it. The NRA tells us that there are superheroes among us, good guys with guns, who are our only defense against whatever new evil may suddenly threaten us.

  1. Superheroes require supervillains.

Just as superheroes don’t really exist, neither do supervillains. When we create superheroes, or they create themselves for us, there arises a simultaneous need to create supervillains to justify the superheroes. Our supervillains can be individuals, such as Hitler; or a nation, such as Russia; or vague entities, such as multinational corporations and international cabals and the illuminati; or whole groups of people who can be quickly identified by some simple, single characteristic, like Muslims, or liberals/conservatives, or the Black Lives Matter Movement; or corrupt police, or the KKK, and so on. They can even be the more difficult problems in our society, te ones that have no easy answer, like poverty, disease, bigotry and violence. One thing is certain, though. Our supervillains will always be a characteristic of the “others,” those scary people who are not like us, and are scary precisely because they are not like us. We are encouraged to see the other as supervillain by default. And once the supervillain has been identified, we rally behind the superhero to demand their destruction.

 

  1. Superheroes and supervillains tend to inhabit a dark and dangerous world, and the problems and the solutions are nearly always about the exercise of power rather than the exercise of intelligence.

I remember the superheroes of my youth as generally clean, morally unambiguous figures. The people they served were a lot like me, ordinary folk who lived quiet, uneventful lives until some supervillain came along and created a disaster that only the superhero could resolve. But the fact is that superheroes were always vigilantes. They operated outside the constraints of law. The police both allowed and encouraged them, cooperated with them, but it was clear that the superhero could do what the normal authorities either could not or were not allowed to do. But even with that, the superheroes seemed to respect their own powers; they rarely killed an adversary, and almost never killed on purpose.

As time went on, however, things took a darker turn. Gotham City became an increasingly dirty, depraved, and crime-ridden environment; and Batman’s character and costume got darker along with it. But even with the greater moral ambiguity that suggests, there was no moral ambiguity about the need for the hero to win; and to win by whatever means necessary; and those means became increasing violent and deadly, as did the supervillains. What was once the need for a superhero to defeat the occasional supervillain – and extraordinary event that interrupted the normal flow of the average citizen’s life – became a constant need for superheroes to fight back against the constant threat of powerful and deadly supervillains in a darkly dangerous world of evil.

But in such a world the supervillains can never be actually defeated. If they could, then the superhero would be out of a job. The villains have to be so powerful that all we can do is hold them at bay for a while, and make sure that our superheroes are well armed for the battle that, if it isn’t happening right here and now, will surely come. And if we defeat one supervillain, there will be a ready supply of others. Eternal vigilance is necessary in a world where the problems cannot actually ever be finally resolved. Fear ceases to be the natural response to extraordinary events, and becomes the constant condition of our lives.

In places like Ferguson or Standing Rock and Malheur we are told that the end justifies the means, but it is always the people with the guns who, we are told, are standing up against the supervillain others who must be defeated or life as we know it will surely be destroyed. As long as we know who is the hero and who the villain, then the hero must win. But we express our shock and surprise when someone decides that he must be the superhero and shoots up a nightclub full of homosexuals or a church full of black people; or blows up an abortion clinic; because he didn’t see a superhero doing enough to rid the world of these supervillains and took on the job himself.

 

  1. Buying into the superhero culture interferes with the search for real solutions to systemic problems.

Why do we need spend time and money and our moral energy on finding reasonable and long-lasting solutions to problems if we can hold out hope for a superhero with a simple plan to swoop in and take care of it? What use is diplomacy if we believe that Captain America still exists somewhere and now has a nuclear weapon or a fleet of drones? Why do we need to rely on the justice system, the courts and the lawyers, when we have so many policemen with guns and tasers and billy clubs; and the presumption that their actions are justified? Why do we need to have our lives disrupted by protesters who want things we don’t want, when we have the National Guard with water cannons and dogs and rubber bullets and sometimes real bullets? And why do we have to put up with a government that sometimes does things that we don’t want them to do when we have our own guns?

Why do we need to really think about things like why we are ill or what is causing the stress in our lives, or how we might solve those problems, when we have a pharmaceutical industry always working on new superhero drugs to fix us? Why do we need to accept or tolerate our neighbors who are not like us, when that man over there is telling us that our problems are their fault, they are the supervillains, and he has the final solution? And why should we care how he does it as long as it’s done?

 

  1. The superhero culture prepares us to accept demagogues, war, a police state, and restrictions on our freedom by convincing us that we are individually and collectively weak and need to be saved.

We have been and are continuing to be acculturated to believe that all our problems are enormous; every conflict is a crisis; we are incapable of doing what needs to be done; .and we must therefore find a superhero to lead us, to fight for us, to keep us safe. But such leaders may be motivated to keep us only as safe as will keep us in fear that the superhero may go away and leave us defenseless.

When the planes brought down the World Trade Center, we told ourselves that it had united us as Americans, that it had restored our faith in or collective ability to come together at times of great tragedy. But we quickly looked for the supervillains, and for superheroes to lead us. And we chose as our heroes, those who would tell us who the villains were, and promise to defeat them. Then, with each new villain brought to what we were told was justice, more rose up, until the supervillain became an entire race, an entire religion, and anyone we could tell ourselves was one of them.

Whenever something begins to change and those changes make us uncomfortable, we are told that that discomfort is fear, that fear is a sign that we are under attack, and there will be someone – a politician or a priest or a pundit – who will tell us who the supervillains are, and offer to be our hero. They will describe dark conspiracies in terms of war and destruction. The crisis is present and we are in danger and only the tools of war will save us. Don’t try to understand, never compromise, do not discuss, never seek the peaceable solution. Anything but the destruction of the other, the supervillain, is weakness that will surely mean the end of us.

The thing is, it’s all a fantasy. But it is important to understand that it is a fantasy in which we participate with both our ignorance and our complicity. We do not question the fantasy and so we never learn the truth of the illusion. And we are unwilling to make ourselves uncomfortable, to face our problems together, to know the other, to confront our fears with reason. We don’t really want to deal with it all.

This isn’t the media’s fault or the politicians’ fault or religion’s fault. It’s not strictly the fault of the wealthy or the white or the male; though the culture gives them special place and therefore special responsibility. The media does not create the culture, but it reflects what we already accept as real and normal, and thereby reinforces and encourages the illusion. And the politician or the priest or the talk radio celebrity are there because we put them there.

Cultural truths do not change until we become uncomfortable enough with them to stop buying what the culture is selling us. Superheroes and supervillains will be with us until we can see that they are not real, they are not normal, and they are not the solution. When we come to the realization that we are stronger when we are not afraid of each other; that we can do this together, that we don’t need to send our superheroes destroy each other, and when we realize that far too many of our superheroes do not live among us, but rule over us; and that we may very well be the supervillains of choice tomorrow; then we can put away the fantasy and begin the real work.

%d bloggers like this: