Now and then, this timeless work from Nina Paley demands to be seen and considered one more time....
Trigger warning . everyone, everywhen gets skewered.
Trigger warning . everyone, everywhen gets skewered.
When will we ever learn?
From Nina Paley
We were, as a people, in a somewhat different space when this came up eight years ago ... somewhat, but not entirely. We're not arguing much about cutting the Federal deficits this year, but we're finding plenty to clash about as relates to the poor — of whom it may be said, as David Beckmann is quoted as saying by Martin Marty: "They didn’t get us into this, and starving them isn’t going to get us out of it.” So, with that...
“Why We’re Fasting” is the title of columnist Mark Bittman’s essay in Wednesday's New York Times, the “we” being himself and David Beckmann, here described as a “reverend,” and “this year’s World Food Prize laureate.” The pastor heads “Bread for the World.” Yes, why fast? Readers can do their own sighting and hearing of all the media-reported clashes over the national budget, now in final crunch time. That scan will reveal the obvious: that lost in the necessary political and economic debates blighted by the side-tracking but focal partisan and sub-partisan disputes on the issue is one set of people. Biblical scholars in this “Judeo-” and “Christian” nation call them “God’s people.” They are the poor, disabled, disadvantaged, undersheltered and, yes, hungry, about whom some of the budget debates were supposed to have been waged.
Bittman and Beckmann discuss Isaiah 58, essential reading for believers and bystanders alike at such a time and place as this. G. K. Chesterton famously observed that one can look at something 999 times and then, on the thousandth sighting, see something revelatory, as if for the first time. We are asked to do such looking now. To bid each other to do so will sound embarrassingly pious, and yet. . . .
As Bittman tells it, he is fasting, or was, last Monday, when thousands of others also fasted to draw notice to those Congressional budget proposals (H.R. 1) which would “quite literally cause more people to starve to death, go to bed hungry or live more miserably than they are doing now.” Adds Bittman: “And: The bill would increase defense spending.”
Bittman confessed to some skepticism about whether things work out the way Isaiah 58, reporting on God’s revelatory word, suggests. That chapter also reflected God’s being bored by all of Israel’s fussing about how strenuous the people were about holy fasting. The prophet—in my own loose translation—says, for God: “You think you are going to impress me by fasting, but all you do is get hungry and thus get angry and then beat up on each other. Is that the fast you think I want?”
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| From Bernard E. Harcourt, Racial Profiling: What's the Problem? page 37 |
And yet both of these characterizations can be found to be true. Wealthy & middle-class citizens over-spending and tying themselves to every penny of a paycheck, underwater in a mortgage and indebted up to their eyeballs. The working poor doing enough to stay under the gov't threshold and continue to get assistance, while buying new cars, digital cable packages and the latest kicks.
Torture, including torture by Americans: Who could have predicted that this would be a live topic here in the twenty-first century? We know how to associate torture with the accused and accusing other, with Inquisitors and witch hunters five centuries ago, or with far-away twentieth century totalitarian regimes and religious terrorists. But today the theological, humanistic, and tactical themes connected with torture have appeared close to home, giving new significance to those distant times, places, and events.
Accordingly, a very distinguished historian, Princeton 's expert on the Renaissance, is speaking up. Not known for ideology or pamphleteering, Anthony Grafton takes pains not to oversell the relevance of his subjects. He favors patient historical work and writes in a moderate mode. Recently he looked up from his Renaissance research to see how things are going today. Alert to contemporary controversies and mildly allusive about events in America, he stops short of issuing indictments. Grafton seems to be writing in the haze of "where there's smoke there's fire," but clearly sees enough to issue cautionary words.
His article in the November 5th [2007] New Republic, entitled "Say Anything," refers to what he has learned from the transcripts of those Inquisitors and witch-hunters. He knows enough to say enough about the practical ineffectiveness of torture. Americans, we were always told, do not torture for a number of reasons: Torture violates our moral codes, including those based on religious notions that humans are made in the image of God; religious leadership is almost unanimously against torture, and America is a religious nation; for us to torture is to enter a dangerous game, since if we torture we have no moral claim to demand that "the other," our enemies, should not torture our people when they are captured; and we are a practical people and like to work with things that work. Grafton concentrates on this last piece, the ineffectiveness of torture.
And that's when Virginia understood: These people didn't believe the Bible; they believed what they believed about the Bible.Discuss
What is the good of drawing up, on paper, rules for social behaviour, if we know that, in fact, our greed, cowardice, ill temper, and self-conceit are going to prevent us from keeping them? I do not mean for a moment that we ought not to think, and think hard, about improvements in our social and economic system. What I do mean is that all that thinking will be mere moonshine unless we realise that nothing but the courage and unselfishness of individuals is ever going to make any system work properly. It is easy enough to remove the particular kinds of graft or bullying that go on under the present system: but as long as men are twisters or bullies they will find some new way of carrying on the old game under the new system. You cannot make men good by law: and without good men you cannot have a good society.
C.S. Lewis, Mere Christianity, HarperSanFrancisco, 2001 edition, p. 73
This is not the least of our problems just now ... substituting — perhaps mistaking — agreement or compliance for goodness; and excusing bad behavior ... illegal, immoral, cruel, dehumanizing behavior ... because the perpetrators are on the side we call good. As the saying goes: God is not mocked; we reap what we sow.
So … sow fair and equitable dealing, maybe?
To that, add this: Of citizens surveyed by Pew in 25 nations, more people in the U.S. — more than half — see their fellow citizens as morally bad.