Violence: A Call to Action

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We are confounded, once again.

Suppositions, stereotypes, generalizations, abstractions: these collide as we await the facts.

Apprehending  facts,  understanding shuns us.

We discern no single truth will ever revive the moment  that broke our world.

Narratives – colored by dogma; reenactments – suffused with pain; chronicles –  cold with science; reports – protective of particular interests; all emerge, and, in profusion, crowd the event itself.  Uncertainty and  shared vulnerability; guilt and shame; sorrow and loss; power and powerlessness; these are now the stuff of advancing legend and turgid conflict.

If it is a young white man with a gun, the surge to blame the bullies; invective on the doctors and the teachers who let that man-child walk unmedicated on the street.  Condemn the mothers, and the videos, and Hollywood. And, of course, the gun laws, our cowboy culture caused the crime.

If we face a  military mass murderer, our cries become less certain.  Again, the doctors, and the gun laws are to blame.  But we, also, shoulder shame:  we mistreat our “heroes.”  Those we trained to kill  for country, asserting a  just cause, conceiving war will leave no trace on the young psyche; the fragile soul  sent forth in isolation, sometimes desolation, and discarded on his return.

And if police personnel kill, our  bonds may fracture: this collusion that we all risk as much each day.  More splintered if the kill happens to be racial:  that this is not happenstance is suddenly exposed.

Certainly, not because white cops seek to kill black children.  And,  not because those of color commit more crime. But because how we deploy our civilian control resources puts those with less more at risk than those with enough.

But,  in the frenzy and the fury that follows the murder, in the necessary quest to grasp the moment, restore order, and prevent another kill, the seeds of fundamental change are never sown.

Nor is the ground prepared.

Individual justice may not  be possible.

And  the roar which follows, creates a tunnel of distortion.

Calls for basic education are silenced by talk of higher taxes. Pleas for jobs with living wages are termed disloyal and greedy. Proposals for representation of all races in government and industry  are discarded as “racist.”

We have entered a passage where shrilled voices  dissipate without communication.

Ours is a pornographic relationship with the gun.  The constitution did not guarantee private home military arsenals.  But in the days of 3D printers, the gun control lobby  cannot continue to fight the battle it did in 1985.

Violence occurs by gun. By knife, machete, fist and bean bag bullet. Drug overdoses and untreated viruses in poor communities deliver violent death.  Violence is imposed  through hunger caused by poverty, by disease, by inadequate housing.  Income inequality is violent.

Around the country, the brave are speaking loudly; some so clearly the great vacuüm of purpose may be filled.

Again, there are vigils which  mythologize the vibrant humanity of the dead.

Still, more are dying, more are killing, old refrains are repeated,  too few are listening.

If any one of us  succeeds in exiting the tunnel, perhaps change could be instigated.  Not through some major media event or  by savvy use of the internet, crowd-funding or any other modern, inspired, tactic.  Perhaps, the time has come for wholly “retro,”  and in that sense, “conservative” action:  perhaps the time has come when the only voice clearly heard is our own: the change we seek must begin within ourselves ,and, once seeded there, in our sphere.

 “Everyone thinks of changing the world, but no one thinks of changing himself.”
Leo Tolstoy
 

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http://www.blogsbywomen.org.

Watch your language….

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A small child, her hair the color of the abundant Fionnan, the wild moor grass climbing the hills  dwarfing her; eyes, like the grey horizon harnessing the gathering fury, she stands solid and silent in the  gusting wind, under open sky, endless buttermilk and dust. And the others taunt her for speaking her Irish words.  The wreath of branches round her neck smells like dirt and cold; it scratches her pale skin through the dress handed down to her from her sister, Bridget, just above the place where her Miraculous Medal rests. The jeers jab her consciousness, but she gazes upon the sheep on the slope aside the school; links  her look with her brother, wary, sly, gathered  in the last row of the circlet with Bridget and Mary and Tommy and the other valiant ones who would rather wear the wreath themselves  than shame her for her honor and her words.

A lifetime later, in another world, where the lilting words spill freely from her mouth to spouse and dearest friend, if she should choose;  when she will not teach her own small child her cherished Irish tongue, she confesses this tale.

It breeds in her child’s imagination.

In a small and darkened corner of a large fragmented city, concrete and black top  intermittently receive  the sun, interrupted by hard, brown dirt sprouting patchy grass and clover.  Separate places set aside for Irish and Italian and for Polish; for the Catholic and the Protestant and the Jew;for  black and white, and “yellow.” The mother’s tale conceives the dismantling of boundaries.  Born childhood notions that defiance and resistance is a prideful means to meet injustice; delivers her to hope that words engaged in the cause of fairness could change the world.

And that child grows into a woman who cannot fail to  break the mother’s heart.

Another small child, her hair kissed golden by uncounted days of summer sunlight spent capaciously under  bountiful skies, widens her blue eyes in delighted exuberance, her dextrous shape gliding across the field.  Sunday morning ritual not a substitute religion. No  rote chants clutter her penetrating mind. The  mother hails the daughter from the sidelines,no convention to confine her regard.  Her granny, silent, watchful, and not approving, whispers words of prayer that the child will find the path. The young player stumbles and then quickly falls hard  on the fresh mown  field, limbs all tangles,  her eyes spilling her own distress..

The words she utters, and what language, we will hear another day…

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Never Never Never Call That Man a Peacemaker ….

Big Bad Wolves and outsized monsters stayed away from my childhood nightmares.  Instead, the gold streaked waters I played in by day transmuted into a murderous tidal wave and the ginger puppy from the house next store behaved as a sharp toothed executioner.  Still, a few deep breaths, re-orientation and peaceful slumber could be attained.

The fear and dread that lingered I encountered in the light of day.  Just briefly, the hateful screed of Ian Paisley accosted, until my parents, too late aware, ruffled, banished me to some safe spot. There the demon’s words, so sinister and malign, fertilized the seed of fear already in the Philadelphia air for those of color. Hate: dangerous new form of  speech, tactile, palpable in those times.   Mephistopheles had spoken.

To grow, to hope, to change. A narrative available to the most undeserving.

And so,  Paisley died a man saluted for a change of heart.  Cameras captured images: his hands outstretched and grasping the hands of those he had zealously christened “vermin”- their hands now  undistinguishable from his own.

So long as his was the titular “First” seat in government, above the “bloodthirsty monsters,” his colossal ego was soothed, his vanity sated. In the waning years of his turbulent public pursuits, he fashioned a more seemly costume.  Though who can judge his madness, his mission?”

The statesmen, and almost all men they are, call him Peacemaker,” Charismatic,” ” Shrewd,”Loved Elder Statesmana “Big Man with a Big Heart.”

And a big, venomous voice .  So many hearts long ago stopped beating in the conflagration of petrol bombs. More pump blood still through weary veins of bodies mutilated by the Troubles. And watch those impassive, static hearts maimed with the words bellowed long ago to a believing mind,  passed down to child, then to the grandchild, growing in the quartered streets still looking for the halcyon days long promised…

True, better that the thunder of his voice ceased its eternal shaming, vicious speech.  True, that voice  awakened the righteous that those  condemned   at dawn for faith or color or choice of loving partner could be freed from hate  and vitriol come sundown should  the zealots  by mere happenstance decree some new prey more worthy of pursuit. True, a hand stretched out in peace, however late, no longer fells or wounds those in its path.

But Never, Never, Never call that man a peacemaker.

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Somewhere on a Mountaintop….

KONICA MINOLTA DIGITAL CAMERASomewhere on a mountaintop …. dawning caresses awareness; the nearly flawless skin about her eyes lurches;   her silken limbs emerge – brocade and silks, so softly set aside.

On the terrace, the chill has not absconded.  She lifts her shawl, steps out to the abundant morning; beyond, sierra silhouetted against the breaking day, blue enveloping.

The breeze is piquant with juniper, pine ,musk, and sage, and the trace of dew lingering. Collecting into a cloud of steam, above the translucent coffee pot, morning air  steeps her soul with satisfaction, and with a twinge of sadness: her eye contains the image of migrant men in the open truck far down below on the rocky road ascending to a farm somewhere out of view.

****

Somewhere on a mountaintop….she accompanies her flock to accept the day as it arrives upon the chilled and rocky slope above her whitewashed cottage on the hillside so distant now and barely seen.

Stillness, then the silence snapped by the crack of  sheepdogs barking, the sharp calls echo through the hills, the herd replying. A melody of hooves and brays and barks and bleats and birds and morning.

She settles in a meadow for her meal, the thermos steaming. Her swollen hands,red and knobbed and rough, grasp the teacup clumsily, and are warmed.  Sunshine gathers strength as does the smile that lingers behind flagging eyes that surveil the rock and  field and sky and perceive majesty.

 ****

Somewhere on a mountaintop….  she  no longer knows if it is night or  it is day.

 

Cacophony. Dissonance. Tumult. Noise. Horror, Wails. Moans. Groans. Torment. And worst: Silence.

 Her eyes, unsighted  now, are parched; tears remain her burden. Fouled air. Ruthless heat. Implacable hunger. These cower in the face of fear. Pulverized sand and dirt cling to her skin, climb down her throat. Her thoughts emerge from blackness to watch again helplessly as he is stolen from her life ,his own extinguished. 

Words amass and seem to mean something about survival …

 

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Freedom’s Price? Corporate Freedom of Religious Expression Trumps A Woman’s Right of Choice

Religion without humanity is poor human stuff.

Sojourner Truth

Men never do evil so completely and cheerfully as when they do it from religious conviction.

Blaise Pascal (Pensees) 1670

There are people in the world so hungry, that God cannot appear to them except in the form of bread.  ~Mahatma Gandhi

Religious distress is at the same time the expression of real distress and the protest against real distress. Religion is the sigh of the oppressed creature, the heart of a heartless world, just as it is the spirit of a spiritless situation. It is the opium of the people. The abolition of religion as the illusory happiness of the people is required for their real happiness. The demand to give up the illusion about its condition is the demand to give up a condition which needs illusions.
Karl Marx

 

Western Art, Song and Literature  elevate religious thought and feeling, canon and belief throughout centuries.  Women burning as witches, brother slaying brother, specifics of the creed determine lives.  Families fleeing intolerance and persecution, cultures reproduce in unlikely spaces across the world. The United States proclaims a refuge for the persecuted: Puritan, Quaker, Catholic, Jew, Hindu, Muslim, Lutheran, Anglican. All voices may rise in free worship; the atheist song as well. Free speech, free association, freedom of religion.  Until today.

Compromised, contained, categorized, freedom of Religion, certainly.  Legal minds splitting threads of legal thought.  Fine, fine filaments. Today,  the Supreme Court  severed the strand.

A circle of owners, a private family business,  Hobby Lobby sells bric a brac, becomes wildly successful.  The family establishes a trust, then forms a ‘closely held corporation’.  Corporate law creates a shield for  individual family members.  The corporate form protects against legal liability. It bestows abundant tax benefits to the family. The  corporation donates generously, strategically to social and election campaigns, pursues  political objectives.  Hobby Lobby, one of Forbes 150 top US  closely held corporations, spends fortunes to create a political agenda.

 Hobby Lobby need not account for how it spends  money:  a corporation can be a  “person” under US law.

And, Hobby Lobby, need not be consistent in belief and behavior.

Hobby Lobby, the corporation, unfettered, free, invests workers money wisely, even into funds of other corporations which are makers of medicines and devices for birth control.(These companies’ business violates Hobby Lobby’s ethical code.  But the fund makes a profit.)  No worker sues to divest this course.  Corporate freedom of investment remains unencumbered.

 Hobby Lobby denies  female workers  access to health care options which include contraceptive care.   Corporate owners announce that their personal moral and religious beliefs oppose reproductive planning health care. They oppose this care even if used to treat a strictly medical condition. The owners assert their corporation has the same religious views.  They assert the right for free exercise of religion by their family corporation.

The Corporation is victorious once again.

The Supreme Court will not require closely held corporations to direct money into undifferentiated funds which finance a variety of health benefits under comprehensive health plans, including reproductive care. Not when the Corporation asserts that the provision of reproductive care violates a sincerely held religious value. Never mind that many workers  have different but equally important and as sincerely held religious beliefs.  Never mind that these workers financially depend on the job for health care and insurance. Do not consider that any worker whose values are offended can opt out of the insurance program or the reproductive benefits.  Why these factors do not matter is not clear.  Corporate free exercise of religion, apparently, trumps all.

Before today, a worker at Hobby Lobby who wanted access to reproductive health care whether for contraception or medical reasons had insurance coverage to obtain it.   Now, no matter the individual worker’s belief system,  she has no reproductive health care insurance coverage whether it is for family planning or it is medically necessary.

What other corporate ethical codes will trump a worker’s own?  Hobby Lobby, and countless other corporate consciences, could contrive religious exemptions to many legal mandates.  Many heard before, will they find favor if raised anew?   “It’s against my religious beliefs to allow…” blood transfusions; antidepressants; vaccinations; anesthesia; gelatin covered, pig derived or animal tested medicine!   “My religion precludes me from…”  employing women, paying minimum wages; employing integrated races; employing integrated religions, employing homosexuals, providing professional services to persons not of my religion, not of my race, not of my sexual orientation.

But, is it again about the woman, the worker, the working woman’s womb?  Is it  coincidence that the challenge which reached the court concerned women’s health?  Should we overlook that this challenge  implicates contraception?

Byzantine though the anti-birth control politicians seem, they are relentless.  A fully realized woman, empowered, employed, sexually fulfilled, a mother, healthy,  and above all happy with this life, affronts grotesque puritan values.  Values which mock us around the modern world.  Values so rooted at home we do not feel the constriction.

The sun is shining bright in Philadelphia,  merely 90 miles away from that decision.  Still, no greater darkness has manifest in the life of women from the law, in decades.

   

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Forgiveness

                                                           

                 The Past is never behind us.                                                                                          Robert Bolaño, The Part About Critics

It is better to light a candle than curse the darkness.                                                                                         Eleanor Roosevelt                 

                                                                                      

April accepts longer hours of sunlight,conceding with ambivalence cold winds will warm and whisper life into the dead and barren trees.  The hillside regards the once frozen canal which, halting, softens until the sepia waters offer sanctuary once again to tadpoles, turtles and walleye and permit refreshment to geese and songbirds returned for summer.  Bordering ridges  carpeted with shaggy bits of lifeless foliage  spawn shocks of color: purple, pink, yellow: Violet, Sorrel, Thistle, Milkweed, Phlox, Anemone. The sound of life is silken, subtle, an orchestration  at once unpracticed and sublime.  Springtime perfumes with intoxicating simplicity.  The moment offers unconstrained contentment.  Spring absolves  past cruelties of other seasons, nurturing life, generous, assured.

Traffic on the street fractures contentment. The horn shivers theatrically down the small town street.  Shoppers tote packages marked with identification:    “I am expensive,” “I am chic,” “I  am  used goods.”  Cell phones supplant conversation between partners and among families as the time for the excursion concludes.  Acquaintances smile at one another across the asphalt, and then each one quickly demonstrates preoccupation and turns away.

The radio names yet another aggrieved person, fallen victim to the endless cycle of domination for the right or might of the Other group guided by religion, wealth, nationality, political philosophy  or control of land. Justice is reported denied by protesters on the corner who demand a life sentence, not twenty years, for the convict who drunkenly extinguished the life of the child.  A vast  amount of dollars are awarded to the survivors whose river land was despoiled  by thick, black  oil.

The actor struggles to contain a rage which contorts the handsome face that fills the screen.  Provincialism spawning shame he could acknowledge.  Shame punished as a crime he could not accept.   For crime committed against the shamed, he would have vengeance.  The greater retribution as the outrage is compounded by deceit.

Philomena privately recalls  the  precise contours of  her injury.  Its depth, its size, its never-ending pain.  She shields herself as a simple-minded woman.  Her full heart accepts a world she has never known.  She apprehends that her son, too, endured ritualized shamining to protect the power of those in charge.  She possesses her experience, her pain and her trauma as her personal history which no other can apprehend nor own.  This empowers her to confer forgiveness upon  her aggressors.  She chooses to move beyond the moment of her loss.

Philomena’s story is not one of reconciliation.  It is a story of a woman’s power to regenerate against all odds.

Realizations in Black and White

 

I love film.  I love watching films in a nice theater with deep comfortable seats and equipped with an audio system that will allow the soundtrack to encircle me.  I have found films healthy food for my intellect, enhancing for my literary sense, challenging for my mind, directing for my reading.  But I can recall few  films that can begin to meet the power or the challenging intellectual and emotional impact of   Fruitvale Station.

If you had asked me before I entered the theater whether I was aware of racism in our society, I would have said, quite reflexively, in fact,  “of course.”

However, driving home after watching the power of this film, I recalled what had seemed to me at the time an embarrassing, but not so important incident. Leaving a medical facility while under the influence of anesthetic after a medical procedure, I was assaulted by a man, although not injured.  When I reported the incident to the facility staff, the first question posed:”Was he black?”

I did not realize then that because I did not query back, “Why, does it make a difference?” I was complicit in a racist exchange.

In many discussions, in many places, at many times, I might have posed as a person who had special insight into “the race question.”  I might have told you that I learned about white privilege early when I attended a 1% white elementary school in West Philadelphia.  I probably would have shared how it was through the indiscriminate brutality of the nuns towards the children of color and their simultaneous treatment of the white children as “special,” that I saw the ugly face of racism and the embarrassing privilege of being white in the U.S.   I possibly might have   recounted my early experience of friendship with black children, exchanging and sharing snacks, believing this represented my own surmounting of our society’s racial divide.  Or I might have opened up about the magical friendship which I shared with my best friend in college, Sheena.  Sadly, this friendship was lost in those politically charged days of the late 1970s  when  identity politics was such a personal struggle.  Measuring identity as a black woman and its room for friendship with white women took a terrible toll,  yet this was one of the tasks which could become paramount in our young world where we claimed, “the personal is political,” convinced that we understood.

If you had asked me about racists, I most likely would have told you about my family of origin:  Irish immigrants and their offspring who spouted hateful statements as the civil rights struggle, the assassinations, the legal changes unfolded before our eyes as I grew up in the 1960’s.

Yes, I  was quite comfortable with that my liberal credentials allowed me understanding of the “race question” in the United States.

Not anymore.  Not after experiencing Fruitvale Station.

The film has been criticized by bastions of conservative propaganda as “whitewashing” the factual life of Oscar Grant, who was executed by a white Oakland police officer in 2008.  This criticism is almost the point.

Fruitvale Station bases its plot on the life of Oscar Grant the day before he was murdered.  It is implicit in the film’s action that we cannot know whether every word uttered, every embrace exchanged, each flash of anger, each moment of kindness is “real” or fictional.

We have learned that fifty people can witness the same event and report it entirely differently.  Do we not understand at the very least that one person’s honest statement of fact can differ dramatically from that of another?

What matters in this film is not that this WAS the last day in the life of Oscar Grant, but that this could have been the experience of Mr. Grant or any one of the young black men sacrificed on the United States’ altar of racism.

As I watched the film, I slowly traveled a path of new awareness as to how white supremacy infiltrates the life of a young black man, his family, and his friends.  From the fear he sees in the eyes of a white woman whom he addresses without knowing her, to the realization he accepts that for an unconnected, disrespected young black male, there will be no second chances, I saw reflections of myself, my family, my friends.  The search for a greeting card with black faces, while perhaps a cliché, in this film is a moment of transcendent understanding.  The image of a dead pit-bull is heartbreaking as we  comprehend that we are often easily aroused to sympathy for abused animals even as we are reluctant to engage in a conversation about the depth of the racial divide.

Perhaps most stunningly the film moved my consciousness from the screen to the theater.  Here, the audience for this film in an upscale art house theater was at least 50% people of color. Never before had I shared a film experience with such a diverse audience in this cinema generally populated with white, urban film buffs.

Ultimately we are left with a true image, that of Oscar Grant’s child.  It is this achingly poignant image that testifies to the truth of this narrative.  In the child’s face, we see pain passed on to another generation that will struggle in a society ravaged by a humiliating racial history.  The natural movement of her eyes escaping the camera affirms that it matters not whether Oscar Grant in fact decided to “go straight” the day before he died.  It matters only that, as real-time video captured in this case, a young black father was targeted to the exclusion of any white train riders. He was accused of crime based on the color of his skin, what that skin color means to whites. What matters is the brutality that was witnessed and tolerated by hundreds of onlookers who lacked the courage to intervene.  What matters is the shot that ended another life which had limited chances to change the narrative he entered at the moment of his birth.

I left that theater with a sense of shame. Shame at my skin color, shame at my middle class life, shame at my education, and shame at my foolishness believing I could even begin to understand.

(This post was first written in January, 2013 when the film appeared in theaters.  The film is now available on DVD.)