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anniina03

A Hunger Strike in ICE Detention | The New Yorker - 0 views

  • n June of 2018, Ajay Kumar, a thirty-two-year-old farmer with a thick beard and a soft voice, left Haryana, a state in northern India. He told me that political opponents had been intimidating him for being a loud and persistent activist and that they had eventually forced him to leave. His family pooled money, and he used it to fly to Ecuador, a country that he didn’t need a visa to enter. From there, he stole across the Colombian border, made his way through the rain forests of Panama, Costa Rica, Nicaragua, Guatemala, and Honduras, and crossed into Mexico. He lost clothes, money, and, at one point, his shoes. He worried that he would be killed by gangs, or that he would die of drowning or dehydration. “We never know how, what, when, where we will die,” he told me recently. Two months after he left India, Kumar reached the U.S.-Mexico border, near Otay Mesa, California, and turned himself in to Border Patrol.
  • Kumar was one of nearly nine thousand Indians apprehended along the southern border of the U.S. in 2018—a remarkable rise from the year before, when roughly three thousand were apprehended. A decade ago, there were only ninety-nine.
  • Since Prime Minister Narendra Modi and the Hindu-nationalist Bharatiya Janata Party came to power, in 2014, there has been a rise in violence, threats, and intimidation against minorities and members of the political opposition in India. In the past few decades, the country’s economy has also undergone a rapid liberalization, and inequality has intensified.
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  • Over the past several months, the U.S. has been trying to stop Indian migrants before they even reach the border. Last week, Mexico deported more than three hundred Indian migrants who were waiting to cross into the U.S., under a deal with the Trump Administration to avoid tariffs on Mexican exports. In 2016, two anonymous ICE officials described to Buzzfeed the agency’s unofficial policy toward Indian asylum seekers: “Keep them out. If you catch them, detain them.”
  • When Kumar reached California, he spent a few days in a packed cell, and then he and other asylum seekers were put on buses and planes—with chains around their hands, feet, and stomach, “as if we were some criminals,” Kumar recalled
  • Kumar ended up in the Otero County Processing Center, an ICE facility managed by a private contractor, where he says his treatment worsened. The officers spoke to Kumar and other Indian asylum seekers in English and Spanish, and refused to provide translators (except when they filled out medical questionnaires), despite the fact that the migrants spoke only Punjabi and Hindi.
  • Force-feeding is painful and potentially harmful to patients, and organizations including the Red Cross, the American Medical Association, and the World Medical Association consider it medically unethical
  • But what made Kumar most upset was that he and the other migrants were subjected to “animal-like treatment”—foul language, aggression, and punitive responses to minor violations of the rules. “When they cursed at the Indians and treated them badly, I couldn’t stand seeing it, so I would speak out against them,” Kumar told me. “If I said something, they would put me in the SHU”—the Special Housing Unit, a euphemism for solitary confinement—“for fifteen days, ten days, by myself in a small room.” (ICE did not respond to my request for comment.)
  • Kumar and other Indian asylum seekers were vegetarian because of their religious beliefs, and the staff sometimes taunted them and made them wait until everyone else got food before they could eat.
  • In July, Kumar went on a hunger strike to protest his indefinite detention and looming deportation. “I decided if I am going to die, I’ll die here,” he told me. When the officers at Otero saw that Kumar had stopped eating and drinking, they sent him to solitary. A few days later, he could hear the officers putting others in SHU rooms near his. He couldn’t see or talk to them and only later learned that five other Indian men had also gone on hunger strike. He did not know what had sparked their protest, though the Otero staff considered him their ringleader, nonetheless. “I had one demand from the beginning,” he told me. “I just want my freedom. I didn’t ask for anything else.”
  • n mid-July, Kumar and three other hunger strikers were transferred to the El Paso Service Processing Center’s medical unit, in Texas, where Kumar was at times isolated from the others. ICE obtained a court authorization to force-feed them, a procedure that involves pushing a tube through a patient’s nose and down the esophagus. One of the migrants had just been treated for a nose infection, and, as ICE doctors placed the tube in his nostril, he began spitting blood and lost consciousness. According to Corchado, who also represented this detainee, the doctor administering the tubes told him, “End your hunger strike and we’ll stop this.” He ended the strike that night.
  • In March of this year, Kumar learned that an immigration judge had rejected his application for asylum, finding the evidence of persecution he had presented not credible, and had ordered his deportation. Kumar filed an appeal. While he waited, he requested to be released on bond, something he had been asking for since he was apprehended, but ICE refused. Though ICE uses punitive measures against detainees, people in immigration detention are officially being held for an administrative violation rather than for a criminal offense, which means that, except in special circumstances, there is no legal limit on how long they can be held.
  • In January, a group of Indian asylum seekers dubbed the “El Paso Nine” banded together in a collective hunger strike. A court gave authorization for them to be force-fed, but the feeding was stopped after two or three weeks in the face of mounting pressure from politicians, activists, and lawyers. Seven of the strikers were eventually deported, and two were released to await rulings on their cases. But forty-nine members of Congress signed a letter to the Department of Homeland Security demanding an investigation into the use of force-feeding by ICE.
  • Kumar was taken off the feeding tube after nearly a month and then persisted in his strike. His weight dropped, as did his blood pressure and heart rate. He started getting severe abdominal pains. “I was literally seeing him die in front of me,” Corchado told me.
  • On September 12th, the court allowed ICE to resume force-feeding Kumar. The judge wrote in his opinion that he couldn’t order ICE to release Kumar, but he scolded the government for not having given Kumar an independent doctor’s evaluation and for what the judge called its “penological” treatment of him.
  • At the end of his hunger strike, Kumar weighed a hundred and seven pounds. He left the El Paso facility on September 26th and is now staying with an immigration activist in Las Cruces, New Mexico. He is eating solid foods again, and gardening, and he recently enrolled in E.S.L. classes. But he can’t run like he used to, and he’s still regaining his vision after going partially blind from starvation. “I’m not fully recovered,” he told me, two weeks after his release. “There are some mental issues—I can’t remember everything. But I’m better than before.”
  • In September, the Board of Immigration Appeals agreed to remand Kumar’s asylum case back to the immigration judge, concluding that the initial ruling, which judged Kumar’s testimony to be not credible, was “clearly erroneous.” Kumar’s case will be heard again, in December, by the same judge. His odds are not great—more than forty-one per cent of Indian asylum seekers were ordered to be deported from the United States last year, and the percentage is likely to be even higher this year.
andrespardo

The Guardian view on coronavirus and hunger: the bigger killer? | Editorial | Opinion |... - 0 views

  • Famine is riding alongside pestilence, on the tail of war. Though coronavirus leaves no part of the world untouched, its impact will be harshest in places that were already suffering.
  • The head of the World Food Programme warns that we are now on the brink of a hunger pandemic, with the prospect of multiple famines “of biblical proportions” within a few months,
  • Covid-19 alone has not created this crisis. Rather, it is one more devastating blow, complicating and deepening the troubles of countries already struggling with the impact of war, global heating, other health crises, and specific threats such as the locust infestations plaguing east Africa. It could almost double the number of those facing acute hunger, pushing an additional 130 million people to the brink of starvation by the end of the year. In all, shortages are likely to affect a fifth of the world’s population. Many of them live in overcrowded conditions, with poor sanitation, and a considerable number have pre-existing health problems such as HIV or TB; malnutrition will make them more vulnerable to Covid-19 and other threats
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  • ikely to suffer, particularly in places where it is labour intensive.
  • UN organisations are uniquely placed to handle border closures, restrictions and transport disruption given their regional presences, contacts and diplomacy. In the long run, warn economists and global health experts, developing countries will need trillions of dollars to recover. The UN is seeking just $2bn for its emergency appeal; yet as of last week, wealthier countries had pledged only a quarter of that. They must deliver on those promises now, and give more.
  • All this is a matter of common decency, but also of self-interest. In 2007-08 we saw how rising food prices can destabilise societies, producing repercussions felt much more widely.
  • climate crisis and wars in Syria and elsewhere should already have told us: that other people’s suffering will not be contained. It is our business, too.
julia rhodes

Why Seven African Nations Joined Anti-Monsanto Protests Last Weekend | ThinkProgress - 0 views

  • One of the company’s most compelling arguments for its quest to spread GMOs is that Monsanto products are the solution to world hunger
  • The company’s defenders claim that opposing GMOs is a luxury of Western privilege that denies developing countries vital resources to feed impoverished communities
  • According to Food Sovereignty Ghana, seven African countries held anti-Monsanto rallies on Saturday
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  • “GMO will make Ghanaian farmers poor” and “Our Food Under Our Control!!!”
  • Monsanto is also part of the New Alliance for Food Security and Nutrition, a group of private corporations tasked by the G8 to invest in solutions to African hunger over the next decade.
  • Hating Monsanto is “a luxury when you’re surrounded by food 24/7,” writes one defender, who argues that spreading negative sentiment against the company actually “impedes global economic growth.” Even Britain’s Environmental Secretary, Owen Paterson, said organizations fighting the spread of GMOs are “absolutely wicked” and “cast a dark shadow over attempts to feed the world.”
  • However, golden rice is still mainly theoretical after a decade of research.
  • ood Sovereignty Ghana warns against the “control of our resources by multinational corporations and other foreign entities,” and the “avaricious calculations behind the proposition that food is just another commodity or component for international agribusiness.”
  • they call for “collective control over our collective resources.”
  • ontroversial GM golden rice, which is supposed to pump up Vitamin A levels in regular rice to make it more nutritious, could well be a promising use of technology
  • But African farmers also have very legitimate concerns about Monsanto’s reputation for investigating, suing, and ruining farmers who try to save GM seeds.
  • hunger is not caused by a food shortage but by “a lack of purchasing power and/or the inability of the rural poor to be self-sufficient.”
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    Who has the right to decide liberties, farmers or NGOs?
rerobinson03

'I Have No Money for Food': Among the Young, Hunger Is Rising - The New York Times - 0 views

  • Her stomach rumbled with hunger, she said, as she headed for a student-run food bank near the Bastille, where she joined a snaking line with 500 young people waiting for handouts.Ms. Chéreau, 19, a university student, ran out of savings in September after the pandemic ended the babysitting and restaurant jobs she had relied on. By October, she had resorted to eating one meal a day, and said she had lost 20 pounds.
  • As the pandemic begins its second year, humanitarian organizations in Europe are warning of an alarming rise in food insecurity among young people, following a steady stream of campus closings, job cuts and layoffs in their families. A growing share are facing hunger and mounting financial and psychological strain, deepening disparities for the most vulnerable populations.
  • In France, Europe’s second-largest economy, half of young adults now have limited or uncertain access to food.
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  • While the government subsidizes campus meals, it doesn’t provide food pantries. As the cost of staying fed grows insurmountable for students with little or no income, university administrators have turned to aid groups for help fighting hunger.
  • Aided by the Paris mayor’s office and the Red Cross, they negotiated donations from supermarkets and food companies like Danone. Now, 250 student volunteers organize pasta, cereal, baguettes, milk, soda, vegetables and sanitary items to give to 1,000 students a week — though the need is five times greater, said Ulysse Guttmann-Faure, a law student and a founder of the group. Students go online to reserve a place in the line.
alexdeltufo

#Frisco5 protest: US 'police racism' hunger strike ends in San Francisco - BBC News - 0 views

  • Dubbed the Frisco Five, they accuse Greg Suhr of heading a racist force following the shootings by officers of three men from ethnic minority groups.
  • They said their cause would be better served by "staying and fighting" than by "starving and dying".
  • They remain in hospital where they were admitted on Friday to be monitored.
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  • A statement on the Hunger For Justice #Frisco5 Facebook page said that "the whole community" had asked for Sellassie Blackwell, Ilyich Sato, Edwin Lindo, Maria Cristina Gutierrez and Ike Pinkston to end their hunger strike on Saturday so they could "return to the front lines and help shape this movement and the pursuit of justice for the black and brown citizens of San Francisco".
  • Ed Lee was not in his office, but spoke to the hunger strikers by phone on Thursday, saying he had no plans to fire Mr Suhr.
  • There are more than 1,000 fatal shootings by police in the US each year, and those killed are disproportionately African-American.
johnsonma23

One family, trying to keep food on the table | MSNBC - 0 views

  • One family, trying to keep food on the table
  • Over the past five years, America has quietly slipped into a hunger crisis.
  • hunger and food insecurity spiked across the country as a result of the financial collapse
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  • Congress authorized tens of billions of dollars for food stamps and other nutrition programs to slow the rise of hunger, but not enough to bring it back down to pre-recession levels.
  • 49 million Americans suffered from food insecurity. Food stamp use has risen to historic levels
Emilio Ergueta

Hong Kong protest leader Joshua Wong goes on hunger strike | World news | The Guardian - 0 views

  • Hong Kong’s most prominent pro-democracy student leader Joshua Wong announced a hunger strike late on Monday, one night after a failed attempt by protesters to paralyse government buildings led to violent clashes between protesters and police.
  • “We are disappointed by the government’s indifference to the Hong Kong public’s demand for universal suffrage, and we are saddened by the overuse of violence by the police,”
  • “In the past 60-odd days, Hong Kong has changed,” it continued. “The values that Hong Kongers hold so dear – equality, freedom and justice – have all been ebbed away and destroyed … we have no other way when facing a broken government but to let go our bodily desires.”
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  • Police held the protesters back with water cannon, baton charges and volleys of pepper spray, leaving some unconscious and bleeding, others temporarily blind. Altogether, at least 40 people were arrested and 40 were hospitalised.
Javier E

12 Rules for Life: An Antidote to Chaos (Jordan B. Peterson) - 0 views

  • RULES? MORE RULES? REALLY? Isn’t life complicated enough, restricting enough, without abstract rules that don’t take our unique, individual situations into account? And given that our brains are plastic, and all develop differently based on our life experiences, why even expect that a few rules might be helpful to us all?
  • “I’ve got some good news…and I’ve got some bad news,” the lawgiver yells to them. “Which do you want first?” “The good news!” the hedonists reply. “I got Him from fifteen commandments down to ten!” “Hallelujah!” cries the unruly crowd. “And the bad?” “Adultery is still in.”
  • Maps of Meaning was sparked by Jordan’s agonized awareness, as a teenager growing up in the midst of the Cold War, that much of mankind seemed on the verge of blowing up the planet to defend their various identities. He felt he had to understand how it could be that people would sacrifice everything for an “identity,”
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  • the story of the golden calf also reminds us that without rules we quickly become slaves to our passions—and there’s nothing freeing about that.
  • And the story suggests something more: unchaperoned, and left to our own untutored judgment, we are quick to aim low and worship qualities that are beneath us—in this case, an artificial animal that brings out our own animal instincts in a completely unregulated way.
  • Similarly, in this book Professor Peterson doesn’t just propose his twelve rules, he tells stories, too, bringing to bear his knowledge of many fields as he illustrates and explains why the best rules do not ultimately restrict us but instead facilitate our goals and make for fuller, freer lives.
  • Peterson wasn’t really an “eccentric”; he had sufficient conventional chops, had been a Harvard professor, was a gentleman (as cowboys can be) though he did say damn and bloody a lot, in a rural 1950s sort of way. But everyone listened, with fascination on their faces, because he was in fact addressing questions of concern to everyone at the table.
  • unlike many academics who take the floor and hold it, if someone challenged or corrected him he really seemed to like it. He didn’t rear up and neigh. He’d say, in a kind of folksy way, “Yeah,” and bow his head involuntarily, wag it if he had overlooked something, laughing at himself for overgeneralizing. He appreciated being shown another side of an issue, and it became clear that thinking through a problem was, for him, a dialogic process.
  • for an egghead Peterson was extremely practical. His examples were filled with applications to everyday life: business management, how to make furniture (he made much of his own), designing a simple house, making a room beautiful (now an internet meme) or in another, specific case related to education, creating an online writing project that kept minority students from dropping out of school by getting them to do a kind of psychoanalytic exercise on themselves,
  • These Westerners were different: self-made, unentitled, hands on, neighbourly and less precious than many of their big-city peers, who increasingly spend their lives indoors, manipulating symbols on computers. This cowboy psychologist seemed to care about a thought only if it might, in some way, be helpful to someone.
  • I was drawn to him because here was a clinician who also had given himself a great books education, and who not only loved soulful Russian novels, philosophy and ancient mythology, but who also seemed to treat them as his most treasured inheritance. But he also did illuminating statistical research on personality and temperament, and had studied neuroscience. Though trained as a behaviourist, he was powerfully drawn to psychoanalysis with its focus on dreams, archetypes, the persistence of childhood conflicts in the adult, and the role of defences and rationalization in everyday life. He was also an outlier in being the only member of the research-oriented Department of Psychology at the University of Toronto who also kept a clinical practice.
  • Maps of Meaning, published nearly two decades ago, shows Jordan’s wide-ranging approach to understanding how human beings and the human brain deal with the archetypal situation that arises whenever we, in our daily lives, must face something we do not understand.
  • The brilliance of the book is in his demonstration of how rooted this situation is in evolution, our DNA, our brains and our most ancient stories. And he shows that these stories have survived because they still provide guidance in dealing with uncertainty, and the unavoidable unknown.
  • this is why many of the rules in this book, being based on Maps of Meaning, have an element of universality to them.
  • We are ambivalent about rules, even when we know they are good for us. If we are spirited souls, if we have character, rules seem restrictive, an affront to our sense of agency and our pride in working out our own lives. Why should we be judged according to another’s rule?
  • And he felt he had to understand the ideologies that drove totalitarian regimes to a variant of that same behaviour: killing their own citizens.
  • Ideologies are simple ideas, disguised as science or philosophy, that purport to explain the complexity of the world and offer remedies that will perfect it.
  • Ideologues are people who pretend they know how to “make the world a better place” before they’ve taken care of their own chaos within.
  • Ideologies are substitutes for true knowledge, and ideologues are always dangerous when they come to power, because a simple-minded I-know-it-all approach is no match for the complexity of existence.
  • To understand ideology, Jordan read extensively about not only the Soviet gulag, but also the Holocaust and the rise of Nazism. I had never before met a person, born Christian and of my generation, who was so utterly tormented by what happened in Europe to the Jews, and who had worked so hard to understand how it could have occurred.
  • I saw what now millions have seen online: a brilliant, often dazzling public speaker who was at his best riffing like a jazz artist; at times he resembled an ardent Prairie preacher (not in evangelizing, but in his passion, in his ability to tell stories that convey the life-stakes that go with believing or disbelieving various ideas). Then he’d just as easily switch to do a breathtakingly systematic summary of a series of scientific studies. He was a master at helping students become more reflective, and take themselves and their futures seriously. He taught them to respect many of the greatest books ever written. He gave vivid examples from clinical practice, was (appropriately) self-revealing, even of his own vulnerabilities, and made fascinating links between evolution, the brain and religious stories.
  • Above all, he alerted his students to topics rarely discussed in university, such as the simple fact that all the ancients, from Buddha to the biblical authors, knew what every slightly worn-out adult knows, that life is suffering.
  • chances are, if you or someone you love is not suffering now, they will be within five years, unless you are freakishly lucky. Rearing kids is hard, work is hard, aging, sickness and death are hard, and Jordan emphasized that doing all that totally on your own, without the benefit of a loving relationship, or wisdom, or the psychological insights of the greatest psychologists, only makes it harder.
  • focused on triumphant heroes. In all these triumph stories, the hero has to go into the unknown, into an unexplored territory, and deal with a new great challenge and take great risks. In the process, something of himself has to die, or be given up, so he can be reborn and meet the challenge. This requires courage, something rarely discussed in a psychology class or textbook.
  • Jordan
  • views of his first YouTube statements quickly numbered in the hundreds of thousands. But people have kept listening because what he is saying meets a deep and unarticulated need. And that is because alongside our wish to be free of rules, we all search for structure.
  • the first generation to have been so thoroughly taught two seemingly contradictory ideas about morality, simultaneously—at their schools, colleges and universities, by many in my own generation. This contradiction has left them at times disoriented and uncertain, without guidance and, more tragically, deprived of riches they don’t even know exist.
  • morality and the rules associated with it are just a matter of personal opinion or happenstance, “relative to” or “related to” a particular framework, such as one’s ethnicity, one’s upbringing, or the culture or historical…
  • The first idea or teaching is that morality is relative, at best a…
  • So, the decent thing to do—once it becomes apparent how arbitrary your, and your society’s, “moral values” are—is to show tolerance for people who think differently, and…
  • for many people one of the worst character flaws a person can have is to be “judgmental.”* And, since we don’t know right from wrong, or what is good, just about the most inappropriate thing an adult can…
  • That emphasis on tolerance is so paramount that for many people one of the worst character flaws a person can have is to be “judgmental.”* And, since we don’t know right from wrong, or what is good, just about the most inappropriate thing an…
  • And so a generation has been raised untutored in what was once called, aptly, “practical wisdom,” which guided previous generations. Millennials, often told they have received the finest education available anywhere, have actually…
  • professors, chose to devalue thousands of years of human knowledge about how to acquire virtue, dismissing it as passé, “…
  • They were so successful at it that the very word “virtue” sounds out of date, and someone using it appears…
  • The study of virtue is not quite the same as the study of morals (right and wrong, good and evil). Aristotle defined the virtues simply as the ways of behaving that are most conducive to happiness in life. Vice was…
  • Cultivating judgment about the difference between virtue and vice is the beginning of wisdom, something…
  • By contrast, our modern relativism begins by asserting that making judgments about how to live is impossible, because there is no real good, and no…
  • Thus relativism’s closest approximation to “virtue” is “tolerance.” Only tolerance will provide social cohesion between different groups, and save us from harming each other. On Facebook and other forms of social media, therefore, you signal your so-called…
  • Intolerance of others’ views (no matter how ignorant or incoherent they may be) is not simply wrong; in a world where there is no right or wrong, it is worse: it is a sign you are…
  • But it turns out that many people cannot tolerate the vacuum—the chaos—which is inherent in life, but made worse by this moral relativism; they cannot live without a moral compass,…
  • So, right alongside relativism, we find the spread of nihilism and despair, and also the opposite of moral relativism: the blind certainty offered by ideologies…
  • Dr. Norman Doidge, MD, is the author of The Brain That Changes Itself
  • so we arrive at the second teaching that millennials have been bombarded with. They sign up for a humanities course, to study the greatest books ever written. But they’re not assigned the books; instead they are given…
  • (But the idea that we can easily separate facts and values was and remains naive; to some extent, one’s values determine what one will pay…
  • For the ancients, the discovery that different people have different ideas about how, practically, to live, did not paralyze them; it deepened their understanding of humanity and led to some of the most satisfying conversations human beings have ever had, about how life might be lived.
  • Modern moral relativism has many sources. As we in the West learned more history, we understood that different epochs had different moral codes. As we travelled the seas and explored the globe, we learned of far-flung tribes on different continents whose different moral codes made sense relative to, or within the framework of, their societies. Science played a role, too, by attacking the religious view of the world, and thus undermining the religious grounds for ethics and rules. Materialist social science implied that we could divide the world into facts (which all could observe, and were objective and “real”) and values (…
  • it seems that all human beings are, by some kind of biological endowment, so ineradicably concerned with morality that we create a structure of laws and rules wherever we are. The idea that human life can be free of moral concerns is a fantasy.
  • given that we are moral animals, what must be the effect of our simplistic modern relativism upon us? It means we are hobbling ourselves by pretending to be something we are not. It is a mask, but a strange one, for it mostly deceives the one who wears it.
  • Far better to integrate the best of what we are now learning with the books human beings saw fit to preserve over millennia, and with the stories that have survived, against all odds, time’s tendency to obliterate.
  • these really are rules. And the foremost rule is that you must take responsibility for your own life. Period.
  • Jordan’s message that each individual has ultimate responsibility to bear; that if one wants to live a full life, one first sets one’s own house in order; and only then can one sensibly aim to take on bigger responsibilities.
  • if it’s uncertain that our ideals are attainable, why do we bother reaching in the first place? Because if you don’t reach for them, it is certain you will never feel that your life has meaning.
  • And perhaps because, as unfamiliar and strange as it sounds, in the deepest part of our psyche, we all want to be judged.
  • Instead of despairing about these differences in moral codes, Aristotle argued that though specific rules, laws and customs differed from place to place, what does not differ is that in all places human beings, by their nature, have a proclivity to make rules, laws and customs.
  • Freud never argued (as do some who want all culture to become one huge group therapy session) that one can live one’s entire life without ever making judgments, or without morality. In fact, his point in Civilization and Its Discontents is that civilization only arises when some restraining rules and morality are in place.
  • Aleksandr Solzhenitsyn, the great documenter of the slave-labour-camp horrors of the latter, once wrote that the “pitiful ideology” holding that “human beings are created for happiness” was an ideology “done in by the first blow of the work assigner’s cudgel.”1 In a crisis, the inevitable suffering that life entails can rapidly make a mockery of the idea that happiness is the proper pursuit of the individual. On the radio show, I suggested, instead, that a deeper meaning was required. I noted that the nature of such meaning was constantly re-presented in the great stories of the past, and that it had more to do with developing character in the face of suffering than with happiness.
  • I proposed in Maps of Meaning that the great myths and religious stories of the past, particularly those derived from an earlier, oral tradition, were moral in their intent, rather than descriptive. Thus, they did not concern themselves with what the world was, as a scientist might have it, but with how a human being should act.
  • I suggested that our ancestors portrayed the world as a stage—a drama—instead of a place of objects. I described how I had come
  • to believe that the constituent elements of the world as drama were order and chaos, and not material things.
  • Order is where the people around you act according to well-understood social norms, and remain predictable and cooperative. It’s the world of social structure, explored territory, and familiarity. The state of Order is typically portrayed, symbolically—imaginatively—as masculine.
  • Chaos, by contrast, is where—or when—something unexpected happens.
  • As the antithesis of symbolically masculine order, it’s presented imaginatively as feminine. It’s the new and unpredictable suddenly emerging in the midst of the commonplace familiar. It’s Creation and Destruction,
  • Order is the white, masculine serpent; Chaos, its black, feminine counterpart. The black dot in the white—and the white in the black—indicate the possibility of transformation: just when things seem secure, the unknown can loom, unexpectedly and large. Conversely, just when everything seems lost, new order can emerge from catastrophe and chaos.
  • For the Taoists, meaning is to be found on the border between the ever-entwined pair. To walk that border is to stay on the path of life, the divine Way. And that’s much better than happiness.
  • trying to address a perplexing problem: the reason or reasons for the nuclear standoff of the Cold War. I couldn’t understand how belief systems could be so important to people that they were willing to risk the destruction of the world to protect them. I came to realize that shared belief systems made people intelligible to one another—and that the systems weren’t just about belief.
  • People who live by the same code are rendered mutually predictable to one another. They act in keeping with each other’s expectations and desires. They can cooperate. They can even compete peacefully, because everyone knows what to expect from everyone else.
  • Shared beliefs simplify the world, as well, because people who know what to expect from one another can act together to tame the world. There is perhaps nothing more important than the maintenance of this organization—this simplification. If it’s threatened, the great ship of state rocks.
  • It isn’t precisely that people will fight for what they believe. They will fight, instead, to maintain the match between what they believe, what they expect, and what they desire. They will fight to maintain the match between what they expect and how everyone is acting. It is precisely the maintenance of that match that enables everyone
  • There’s more to it, too. A shared cultural system stabilizes human interaction, but is also a system of value—a hierarchy of value, where some things are given priority and importance and others are not. In the absence of such a system of value, people simply cannot act. In fact, they can’t even perceive, because both action and perception require a goal, and a valid goal is, by necessity, something valued.
  • We experience much of our positive emotion in relation to goals. We are not happy, technically speaking, unless we see ourselves progressing—and the very idea of progression implies value.
  • Worse yet is the fact that the meaning of life without positive value is not simply neutral. Because we are vulnerable and mortal, pain and anxiety are an integral part of human existence. We must have something to set against the suffering that is intrinsic to Being.*2 We must have the meaning inherent in a profound system of value or the horror of existence rapidly becomes paramount. Then, nihilism beckons, with its hopelessness and despair.
  • So: no value, no meaning. Between value systems, however, there is the possibility of conflict. We are thus eternally caught between the most diamantine rock and the hardest of places:
  • loss of group-centred belief renders life chaotic, miserable, intolerable; presence of group-centred belief makes conflict with other groups inevitable.
  • In the West, we have been withdrawing from our tradition-, religion- and even nation-centred cultures, partly to decrease the danger of group conflict. But we are increasingly falling prey to the desperation of meaninglessness, and that is no improvement at all.
  • While writing Maps of Meaning, I was (also) driven by the realization that we can no longer afford conflict—certainly not on the scale of the world conflagrations of the twentieth century.
  • I came to a more complete, personal realization of what the great stories of the past continually insist upon: the centre is occupied by the individual.
  • It is possible to transcend slavish adherence to the group and its doctrines and, simultaneously, to avoid the pitfalls of its opposite extreme, nihilism. It is possible, instead, to find sufficient meaning in individual consciousness and experience.
  • How could the world be freed from the terrible dilemma of conflict, on the one hand, and psychological and social dissolution, on the other? The answer was this: through the elevation and development of the individual, and through the willingness of everyone to shoulder the burden of Being and to take the heroic path. We must each adopt as much responsibility as possible for individual life, society and the world.
  • We must each tell the truth and repair what is in disrepair and break down and recreate what is old and outdated. It is in this manner that we can and must reduce the suffering that poisons the world. It’s asking a lot. It’s asking for everything.
  • the alternative—the horror of authoritarian belief, the chaos of the collapsed state, the tragic catastrophe of the unbridled natural world, the existential angst and weakness of the purposeless
  • individual—is clearly worse.
  • a title: 12 Rules for Life: An Antidote to Chaos. Why did that one rise up above all others? First and foremost, because of its simplicity. It indicates clearly that people need ordering principles, and that chaos otherwise beckons.
  • We require rules, standards, values—alone and together. We’re pack animals, beasts of burden. We must bear a load, to justify our miserable existence. We require routine and tradition. That’s order. Order can become excessive, and that’s not good, but chaos can swamp us, so we drown—and that is also not good. We need to stay on the straight and narrow path.
  • I hope that these rules and their accompanying essays will help people understand what they already know: that the soul of the individual eternally hungers for the heroism of genuine Being, and that the willingness to take on that responsibility is identical to the decision to live a meaningful life.
  • RULE 1   STAND UP STRAIGHT WITH YOUR SHOULDERS BACK
  • Because territory matters, and because the best locales are always in short supply, territory-seeking among animals produces conflict. Conflict, in turn, produces another problem: how to win or lose without the disagreeing parties incurring too great a cost.
  • It’s winner-take-all in the lobster world, just as it is in human societies, where the top 1 percent have as much loot as the bottom 50 percent11—and where the richest eighty-five people have as much as the bottom three and a half billion.
  • This principle is sometimes known as Price’s law, after Derek J. de Solla Price,13 the researcher who discovered its application in science in 1963. It can be modelled using an approximately L-shaped graph, with number of people on the vertical axis, and productivity or resources on the horizontal.
  • Instead of undertaking the computationally difficult task of identifying the best man, the females outsource the problem to the machine-like calculations of the dominance hierarchy. They let the males fight it out and peel their paramours from the top.
  • The dominant male, with his upright and confident posture, not only gets the prime real estate and easiest access to the best hunting grounds. He also gets all the girls. It is exponentially more worthwhile to be successful, if you are a lobster, and male.
  • dominance hierarchies have been an essentially permanent feature of the environment to which all complex life has adapted. A third of a billion years ago, brains and nervous systems were comparatively simple. Nonetheless, they already had the structure and neurochemistry necessary to process information about status and society. The importance of this fact can hardly be overstated.
  • evolution works, in large part, through variation and natural selection. Variation exists for many reasons, including gene-shuffling (to put it simply) and random mutation. Individuals vary within a species for such reasons. Nature chooses from among them, across time. That theory, as stated, appears to account for the continual alteration of life-forms over the eons.
  • But there’s an additional question lurking under the surface: what exactly is the “nature” in “natural selection”? What exactly is “the environment” to which animals adapt?
  • Nature “selects.” The idea of selects contains implicitly nested within it the idea of fitness. It is “fitness” that is “selected.” Fitness, roughly speaking, is the probability that a given organism will leave offspring (will propagate its genes through time). The “fit” in “fitness” is therefore the matching of organismal attribute to environmental demand.
  • But nature, the selecting agent, is not a static selector—not in any simple sense.
  • As the environment supporting a species transforms and changes, the features that make a given individual successful in surviving and reproducing also transform and change. Thus, the theory of natural selection does not posit creatures matching themselves ever more precisely to a template specified by the world. It is more that creatures are in a dance with nature, albeit one that is deadly.
  • Nature is not simply dynamic, either. Some things change quickly, but they are nested within other things that change less quickly (music
  • It’s chaos, within order, within chaos, within higher order. The order that is most real is the order that is most unchanging—and that is not necessarily the order that is most easily seen. The leaf, when perceived, might blind the observer to the tree. The tree can blind him to the forest.
  • It is also a mistake to conceptualize nature romantically.
  • Unfortunately, “the environment” is also elephantiasis and guinea worms (don’t ask), anopheles mosquitoes and malaria, starvation-level droughts, AIDS and the Black Plague.
  • It is because of the existence of such things, of course, that we attempt to modify our surroundings, protecting our children, building cities and transportation systems and growing food and generating power.
  • this brings us to a third erroneous concept: that nature is something strictly segregated from the cultural constructs that have emerged within it.
  • It does not matter whether that feature is physical and biological, or social and cultural. All that matters, from a Darwinian perspective, is permanence—and the dominance hierarchy, however social or cultural it might appear, has been around for some half a billion years.
  • The dominance hierarchy is not capitalism. It’s not communism, either, for that matter. It’s not the military-industrial complex. It’s not the patriarchy—that disposable, malleable, arbitrary cultural artefact. It’s not even a human creation; not in the most profound sense. It is instead a near-eternal aspect of the environment, and much of what is blamed on these more ephemeral manifestations is a consequence of its unchanging existence.
  • We were struggling for position before we had skin, or hands, or lungs, or bones. There is little more natural than culture. Dominance hierarchies are older than trees.
  • The part of our brain that keeps track of our position in the dominance hierarchy is therefore exceptionally ancient and fundamental.17 It is a master control system, modulating our perceptions, values, emotions, thoughts and actions. It powerfully affects every aspect of our Being, conscious and unconscious alike.
  • The ancient part of your brain specialized for assessing dominance watches how you are treated by other people. On that evidence, it renders a determination of your value and assigns you a status. If you are judged by your peers as of little worth, the counter restricts serotonin availability. That makes you much more physically and psychologically reactive to any circumstance or event that might produce emotion, particularly if it is negative. You need that reactivity. Emergencies are common at the bottom, and you must be ready to survive. Unfortunately, that physical hyper-response, that constant alertness, burns up a lot of precious energy and physical resources.
  • It will leave you far more likely to live, or die, carelessly, for a rare opportunity at pleasure, when it manifests itself. The physical demands of emergency preparedness will wear you down in every way.21
  • If you have a high status, on the other hand, the counter’s cold, pre-reptilian mechanics assume that your niche is secure, productive
  • You can delay gratification, without forgoing it forever. You can afford to be a reliable and thoughtful citizen.
  • Sometimes, however, the counter mechanism can go wrong. Erratic habits of sleeping and eating can interfere with its function. Uncertainty can throw it for a loop. The body, with its various parts,
  • needs
  • to function like a well-rehearsed orchestra. Every system must play its role properly, and at exactly the right time, or noise and chaos ensue. It is for this reason that routine is so necessary. The acts of life we repeat every day need to be automatized. They must be turned into stable and reliable habits, so they lose their complexity and gain predictability and simplicity.
  • It is for such reasons that I always ask my clinical clients first about sleep. Do they wake up in the morning at approximately the time the typical person wakes up, and at the same time every day?
  • The next thing I ask about is breakfast. I counsel my clients to eat a fat and protein-heavy breakfast as soon as possible after they awaken (no simple carbohydrates, no sugars,
  • I have had many clients whose anxiety was reduced to subclinical levels merely because they started to sleep on a predictable schedule and eat breakfast.
  • Other bad habits can also interfere with the counter’s accuracy.
  • There are many systems of interaction between brain, body and social world that can get caught in positive feedback loops. Depressed people, for example, can start feeling useless and burdensome, as well as grief-stricken and pained. This makes them withdraw from contact with friends and family. Then the withdrawal makes them more lonesome and isolated, and more likely to feel useless and burdensome. Then they withdraw more. In this manner, depression spirals and amplifies.
  • If someone is badly hurt at some point in life—traumatized—the dominance counter can transform in a manner that makes additional hurt more rather than less likely. This often happens in the case of people, now adults, who were viciously bullied during childhood or adolescence. They become anxious and easily upset. They shield themselves with a defensive crouch, and avoid the direct eye contact interpretable as a dominance challenge.
  • With their capacity for aggression strait-jacketed within a too-narrow morality, those who are only or merely compassionate and self-sacrificing (and naïve and exploitable) cannot call forth the genuinely righteous and appropriately self-protective anger necessary to defend themselves. If you can bite, you generally don’t have to. When skillfully integrated, the ability to respond with aggression and violence decreases rather than increases the probability that actual aggression will become necessary.
  • Naive, harmless people usually guide their perceptions and actions with a few simple axioms: people are basically good; no one really wants to hurt anyone else; the threat (and, certainly, the use) of force, physical or otherwise, is wrong. These axioms collapse, or worse, in the presence of
  • individuals who are genuinely malevolent.27
  • I have had clients who were terrified into literally years of daily hysterical convulsions by the sheer look of malevolence on their attackers’ faces. Such individuals typically come from hyper-sheltered families, where nothing
  • terrible is allowed to exist, and everything is fairyland wonderful (or else).
  • When the wakening occurs—when once-naïve people recognize in themselves the seeds of evil and monstrosity, and see themselves as dangerous (at least potentially)— their fear decreases. They develop more self-respect. Then, perhaps, they begin to resist oppression. They see that they have the ability to withstand, because they are terrible too. They see they can and must stand up, because they begin to understand how genuinely monstrous they will become, otherwise,
  • There is very little difference between the capacity for mayhem and destruction, integrated, and strength of character. This is one of the most difficult lessons of life.
  • even if you came by your poor posture honestly—even if you were unpopular or bullied at home or in grade school28—it’s not necessarily appropriate now. Circumstances change. If you slump around, with the same bearing that characterizes a defeated lobster, people will assign you a lower status, and the old counter that you share with crustaceans, sitting at the very base of your brain, will assign you a low dominance number.
  • the other, far more optimistic lesson of Price’s law and the Pareto distribution: those who start to have will probably get more.
  • Some of these upwardly moving loops can occur in your own private, subjective space.
  • If you are asked to move the muscles one by one into a position that looks happy, you will report feeling happier. Emotion is partly bodily expression, and can be amplified (or dampened) by that expression.29
  • To stand up straight with your shoulders back is to accept the terrible responsibility of life, with eyes wide open.
  • It means deciding to voluntarily transform the chaos of potential into the realities of habitable order. It means adopting the burden of self-conscious vulnerability, and accepting the end of the unconscious paradise of childhood, where finitude and mortality are only dimly comprehended. It means willingly undertaking the sacrifices necessary to generate a productive and meaningful reality (it means acting to please God, in the ancient language).
  • So, attend carefully to your posture. Quit drooping and hunching around. Speak your mind. Put your desires forward, as if you had a right to them—at least the same right as others. Walk tall and gaze forthrightly ahead. Dare to be dangerous. Encourage the serotonin to flow plentifully through the neural pathways desperate for its calming influence.
  • Thus emboldened, you will embark on the voyage of your life, let your light shine, so to speak, on the heavenly hill, and pursue your rightful destiny. Then the meaning of your life may be sufficient to keep the corrupting influence of mortal despair at bay. Then you may be able to accept the terrible burden of the World, and find joy.
  • RULE 2   TREAT YOURSELF LIKE SOMEONE YOU ARE RESPONSIBLE FOR HELPING
  • People are better at filling and properly administering prescription medication to their pets than to themselves. That
  • It is difficult to conclude anything from this set of facts except that people appear to love their dogs, cats, ferrets and birds (and maybe even their lizards) more than themselves. How horrible is that? How much shame must exist, for something like that to be true? What could it be about people that makes them prefer their pets to themselves?
  • To understand Genesis 1, the Priestly story, with its insistence on speech as the fundamental creative force, it is first necessary to review a few fundamental, ancient assumptions (these are markedly different in type and intent from the assumptions of science, which are, historically speaking, quite novel).
  • those who existed during the distant time in which the foundational epics of our culture emerged were much more concerned with the actions that dictated survival (and with interpreting the world in a manner commensurate with that goal) than with anything approximating what we now understand as objective truth.
  • Before the dawn of the scientific worldview, reality was construed differently. Being was understood as a place of action, not a place of things.31 It was understood as something more akin to story or drama. That story or drama was lived, subjective experience, as it manifested itself moment to moment in the consciousness of every living person.
  • subjective pain. That’s something so real no argument can stand against it. Everyone acts as if their pain is real—ultimately, finally real. Pain matters, more than matter matters. It is for this reason, I believe, that so many of the world’s traditions regard the suffering attendant upon existence as the irreducible truth of Being.
  • In any case, that which we subjectively experience can be likened much more to a novel or a movie than to a scientific description of physical reality.
  • The Domain, Not of Matter, but of What Matters
  • the world of experience has primal constituents, as well. These are the necessary elements whose interactions define drama and fiction. One of these is chaos. Another is order. The third (as there are three) is the process that mediates between the two, which appears identical to what modern people call consciousness.
  • Chaos is the domain of ignorance itself. It’s unexplored territory. Chaos is what extends, eternally and without limit, beyond the boundaries of all states, all ideas, and all disciplines. It’s the foreigner, the stranger, the member of another gang, the rustle in the bushes in the night-time,
  • It is, in short, all those things and situations we neither know nor understand.
  • Chaos is also the formless potential from which the God of Genesis 1 called forth order using language at the beginning of time. It’s the same potential from which we, made in that Image, call forth the novel and ever-changing moments of our lives. And Chaos is freedom, dreadful freedom, too.
  • Order, by contrast, is explored territory. That’s the hundreds-of-millions-of-years-old hierarchy of place, position and authority. That’s the structure of society. It’s the structure provided by biology, too—particularly insofar as you are adapted, as you are, to the structure of society. Order is tribe, religion, hearth, home and country.
  • Order is the public façade we’re called upon to wear, the politeness of a gathering of civilized strangers, and the thin ice on which we all skate. Order is the place where the behavior of the world matches our expectations and our desires; the place where all things turn out the way we want them to.
  • But order is sometimes tyranny and stultification, as well, when the demand for certainty and uniformity and purity becomes too one-sided.
  • In order, we’re able to think about things in the long term. There, things work, and we’re stable, calm and competent. We seldom leave places we
  • understand—geographical or conceptual—for that reason, and we certainly do not like it when we are compelled to or when it happens accidentally.
  • When the same person betrays you, sells you out, you move from the daytime world of clarity and light to the dark underworld of chaos, confusion and despair. That’s the same move you make, and the same place you visit, when the company you work for starts to fail and your job is placed in doubt.
  • Before the Twin Towers fell—that was order. Chaos manifested itself afterward. Everyone felt it. The very air became uncertain. What exactly was it that fell? Wrong question. What exactly remained standing? That was the issue at hand.
  • Chaos is the deep ocean bottom to which Pinocchio voyaged to rescue his father from Monstro, whale and fire-breathing dragon. That journey into darkness and rescue is the most difficult thing a puppet must do, if he wants to be real; if he wants to extract himself from the temptations of deceit and acting and victimization and impulsive pleasure and totalitarian subjugation; if he wants to take his place as a genuine Being in the world.
  • Chaos is the new place and time that emerges when tragedy strikes suddenly, or malevolence reveals its paralyzing visage, even in the confines of your own home. Something unexpected or undesired can always make its appearance, when a plan is being laid out, regardless of how familiar the circumstances.
  • Our brains respond instantly when chaos appears, with simple, hyper-fast circuits maintained from the ancient days, when our ancestors dwelled in trees, and snakes struck in a flash.32 After that nigh-instantaneous, deeply reflexive bodily response comes the later-evolving, more complex but slower responses of emotions—and, after that, comes thinking, of the higher order, which can extend over seconds, minutes or years. All that response is instinctive, in some sense—but the faster the response, the more instinctive.
  • Things or objects are part of the objective world. They’re inanimate; spiritless. They’re dead. This is not true of chaos and order. Those are perceived, experienced and understood (to the degree that they are understood at all) as personalities—and that is just as true of the perceptions, experiences and understanding of modern people as their ancient forebears. It’s just that moderners don’t notice.
  • Perception of things as entities with personality also occurs before perception of things as things. This is particularly true of the action of others,34 living others, but we also see the non-living “objective world” as animated, with purpose and intent.
  • This is because of the operation of what psychologists have called “the hyperactive agency detector” within us.35 We evolved, over millennia, within intensely social circumstances. This means that the most significant elements of our environment of origin were personalities, not things, objects or situations.
  • The personalities we have evolved to perceive have been around, in predictable form, and in typical, hierarchical configurations, forever, for all intents and purposes. They have been…
  • the category of “parent” and/or “child” has been around for 200 million years. That’s longer than birds have existed. That’s longer than flowers have grown. It’s not a billion years, but it’s still a very long time. It’s plenty long enough for male and female and parent and child to serve as vital and fundamental parts of the environment to which we have adapted. This means that male and female and parent and child are…
  • Our brains are deeply social. Other creatures (particularly, other humans) were crucially important to us as we lived, mated and evolved. Those creatures were…
  • From a Darwinian perspective, nature—reality itself; the environment, itself—is what selects. The environment cannot be defined in any more fundamental manner. It is not mere inert matter. Reality itself is whatever we contend with when we are striving to survive and reproduce. A…
  • as our brain capacity increased and we developed curiosity to spare, we became increasingly aware of and curious about the nature of the world—what we eventually conceptualized as the objective…
  • “outside” is not merely unexplored physical territory. Outside is outside of what we currently understand—and understanding is dealing with and coping with…
  • when we first began to perceive the unknown, chaotic, non-animal world, we used categories that had originally evolved to represent the pre-human animal social world. Our minds are far older than mere…
  • Our most…
  • category—as old, in some sense, as the sexual act itself—appears to be that of sex, male and female. We appear to have taken that primordial knowledge of structured, creative opposition and…
  • Order, the known, appears symbolically associated with masculinity (as illustrated in the aforementioned yang of the Taoist yin-yang symbol). This is perhaps because the primary…
  • Chaos—the unknown—is symbolically associated with the feminine. This is partly because all the things we have come to know were born, originally, of the unknown, just as all beings we encounter were born of mothers. Chaos is mater, origin, source, mother; materia, the substance from which all things are made.
  • In its positive guise, chaos is possibility itself, the source of ideas, the mysterious realm of gestation and birth. As a negative force, it’s the impenetrable darkness of a cave and the accident by the side of the road.
  • Chaos, the eternal feminine, is also the crushing force of sexual selection.
  • Most men do not meet female human standards. It is for this reason that women on dating sites rate 85 percent of men as below average in attractiveness.40
  • Women’s proclivity to say no, more than any other force, has shaped our evolution into the creative, industrious, upright, large-brained (competitive, aggressive, domineering) creatures that we are.42 It is Nature as Woman who says, “Well, bucko, you’re good enough for a friend, but my experience of you so far has not indicated the suitability of your genetic material for continued propagation.”
  • Many things begin to fall into place when you begin to consciously understand the world in this manner. It’s as if the knowledge of your body and soul falls into alignment with the knowledge of your intellect.
  • And there’s more: such knowledge is proscriptive, as well as descriptive. This is the kind of knowing what that helps you know how. This is the kind of is from which you can derive an ought. The Taoist juxtaposition of yin and yang, for example, doesn’t simply portray chaos and order as the fundamental elements of Being—it also tells you how to act.
  • The Way, the Taoist path of life, is represented by (or exists on) the border between the twin serpents. The Way is the path of proper Being. It’s the same Way as that referred to by Christ in John 14:6: I am the way, and the truth and the life. The same idea is expressed in Matthew 7:14: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
  • We eternally inhabit order, surrounded by chaos. We eternally occupy known territory, surrounded by the unknown. We experience meaningful engagement when we mediate appropriately between them. We are adapted, in the deepest Darwinian sense, not to the world of objects, but to the meta-realities of order and chaos, yang and yin. Chaos and order make up the eternal, transcendent environment of the living.
  • To straddle that fundamental duality is to be balanced: to have one foot firmly planted in order and security, and the other in chaos, possibility, growth and adventure.
  • Chaos and order are fundamental elements because every lived situation (even every conceivable lived situation) is made up of both.
  • you need to place one foot in what you have mastered and understood and the other in what you are currently exploring and mastering. Then you have positioned yourself where the terror of existence is under control and you are secure, but where you are also alert and engaged. That is where there is something new to master and some way that you can be improved. That is where meaning is to be found.
  • The serpent in Eden therefore means the same thing as the black dot in the yin side of the Taoist yin/yang symbol of totality—that is, the possibility of the unknown and revolutionary suddenly manifesting itself where everything appears calm.
  • The outside, chaos, always sneaks into the inside, because nothing can be completely walled off from the rest of reality. So even the ultimate in safe spaces inevitably harbours a snake.
  • We have seen the enemy, after all, and he is us. The snake inhabits each of our souls.
  • The worst of all possible snakes is the eternal human proclivity for evil. The worst of all possible snakes is psychological, spiritual, personal, internal. No walls, however tall, will keep that out. Even if the fortress were thick enough, in principle, to keep everything bad whatsoever outside, it would immediately appear again within.
  • I have learned that these old stories contain nothing superfluous. Anything accidental—anything that does not serve the plot—has long been forgotten in the telling. As the Russian playwright Anton Chekhov advised, “If there is a rifle hanging on the wall in act one, it must be fired in the next act. Otherwise it has no
  • business being there.”50
  • Eve immediately shares the fruit with Adam. That makes him self-conscious. Little has changed. Women have been making men self-conscious since the beginning of time. They do this primarily by rejecting them—but they also do it by shaming them, if men do not take responsibility. Since women bear the primary burden of reproduction, it’s no wonder. It is very hard to see how it could be otherwise. But the capacity of women to shame men and render them self-conscious is still a primal force of nature.
  • What does it mean to know yourself naked
  • Naked means vulnerable and easily damaged. Naked means subject to judgment for beauty and health. Naked means unprotected and unarmed in the jungle of nature and man. This is why Adam and Eve became ashamed, immediately after their eyes were opened. They could see—and what they first saw was themselves.
  • In their vulnerability, now fully realized, they felt unworthy to stand before God.
  • Beauty shames the ugly. Strength shames the weak. Death shames the living—and the Ideal shames us all.
  • He tells the woman that she will now bring forth children in sorrow, and desire an unworthy, sometimes resentful man, who will in consequence lord her biological fate over her, permanently. What might this mean? It could just mean that God is a patriarchal tyrant, as politically motivated interpretations of the ancient story insist. I think it’s merely descriptive.
  • women pay a high price for pregnancy and child-rearing, particularly in the early stages, and that one of the inevitable consequences is increased dependence upon the sometimes unreliable and always problematic good graces of men.
  • then God banishes the first man and the first woman from Paradise, out of infancy, out of the unconscious animal world, into the horrors of history itself. And then He puts cherubim and a flaming sword at the gate of Eden, just to stop them from eating the Fruit of the Tree of Life.
  • Perhaps Heaven is something you must build, and immortality something you must earn.
  • so we return to our original query: Why would someone buy prescription medication for his dog, and then so carefully administer it, when he would not do the same for himself?
  • Why should anyone take care of anything as naked, ugly, ashamed, frightened, worthless, cowardly, resentful, defensive and accusatory as a descendant of Adam? Even if that thing, that being, is himself?
  • We know how we are naked, and how that nakedness can be exploited—and that means we know how others are naked, and how they can be exploited. We can terrify other people, consciously. We can hurt and humiliate them for faults we understand only too well. We can torture them—literally—slowly, artfully and terribly. That’s far more than predation. That’s a qualitative shift in understanding. That’s a cataclysm as large as the development of self-consciousness itself. That’s the entry of the knowledge of Good and Evil into the world.
  • Only man could conceive of the rack, the iron maiden and the thumbscrew. Only man will inflict suffering for the sake of suffering. That is the best definition of evil I have been able to formulate.
  • with this realization we have well-nigh full legitimization of the idea, very unpopular in modern intellectual circles, of Original Sin.
  • Human beings have a great capacity for wrongdoing. It’s an attribute that is unique in the world of life. We can and do make things worse, voluntarily, with full knowledge of what we are doing (as well as accidentally, and carelessly, and in a manner that is willfully blind). Given that terrible capacity, that proclivity for malevolent actions, is it any wonder we have a hard time taking care of ourselves, or others—or even that we doubt the value of the entire human enterprise?
  • The juxtaposition of Genesis 1 with Genesis 2 & 3 (the latter two chapters outlining the fall of man, describing why our lot is so tragedy-ridden and ethically torturous) produces a narrative sequence almost unbearable in its profundity. The moral of Genesis 1 is that Being brought into existence through true speech is Good.
  • The original Man and Woman, existing in unbroken unity with their Creator, did not appear conscious (and certainly not self-conscious). Their eyes were not open. But, in their perfection, they were also less, not more, than their post-Fall counterparts. Their goodness was something bestowed, rather than deserved or earned.
  • Maybe, even in some cosmic sense (assuming that consciousness itself is a phenomenon of cosmic significance), free choice matters.
  • here’s a proposition: perhaps it is not simply the emergence of self-consciousness and the rise of our moral knowledge of Death and the Fall that besets us and makes us doubt our own worth. Perhaps it is instead our unwillingness—reflected in Adam’s shamed hiding—to walk with God, despite our fragility and propensity for evil.
  • The entire Bible is structured so that everything after the Fall—the history of Israel, the prophets, the coming of Christ—is presented as a remedy for that Fall, a way out of evil. The beginning of conscious history, the rise of the state and all its pathologies of pride and rigidity, the emergence of great moral figures who try to set things right, culminating in the Messiah Himself—that is all part of humanity’s attempt, God willing, to set itself right. And what would that mean?
  • And this is an amazing thing: the answer is already implicit in Genesis 1: to embody the Image of God—to speak out of chaos the Being that is Good—but to do so consciously, of our own free choice.
  • Back is the way forward—as T. S. Eliot so rightly insisted
  • We shall not cease from exploration And the end of all our exploring Will be to arrive where we started And know the place for the first time.
  • If we wish to take care of ourselves properly, we would have to respect ourselves—but we don’t, because we are—not least in our own eyes—fallen creatures.
  • If we lived in Truth; if we spoke the Truth—then we could walk with God once again, and respect ourselves, and others, and the world. Then we might treat ourselves like people we cared for.
  • We might strive to set the world straight. We might orient it toward Heaven, where we would want people we cared for to dwell, instead of Hell, where our resentment and hatred would eternally sentence everyone.
  • Then, the primary moral issue confronting society was control of violent, impulsive selfishness and the mindless greed and brutality that accompanies it.
  • It is easy to believe that people are arrogant, and egotistical, and always looking out for themselves. The cynicism that makes that opinion a universal truism is widespread and fashionable.
  • But such an orientation to the world is not at all characteristic of many people. They have the opposite problem: they shoulder intolerable burdens of self-disgust, self-contempt, shame and self-consciousness. Thus, instead of narcissistically inflating their own importance, they don’t value themselves at all, and they don’t take care of themselves with attention and skill.
  • Christ’s archetypal death exists as an example of how to accept finitude, betrayal and tyranny heroically—how to walk with God despite the tragedy of self-conscious knowledge—and not as a directive to victimize ourselves in the service of others.
  • To sacrifice ourselves to God (to the highest good, if you like) does not mean to suffer silently and willingly when some person or organization demands more from us, consistently, than is offered in return. That means we are supporting tyranny, and allowing ourselves to be treated like slaves.
  • I learned two very important lessons from Carl Jung, the famous Swiss depth psychologist, about “doing unto others as you would have them do unto you” or “loving your neighbour as yourself.”
  • The first lesson was that neither of these statements has anything to do with being nice. The second was that both are equations, rather than injunctions.
  • If I am someone’s friend, family member, or lover, then I am morally obliged to bargain as hard on my own behalf as they are on theirs.
  • there is little difference between standing up and speaking for yourself, when you are being bullied or otherwise tormented and enslaved, and standing up and speaking for someone else.
  • you do not simply belong to yourself. You are not simply your own possession to torture and mistreat. This is partly because your Being is inexorably tied up with that of others, and your mistreatment of yourself can have catastrophic consequences for others.
  • metaphorically speaking, there is also this: you have a spark of the divine in you, which belongs not to you, but to God. We are, after all—according to Genesis—made in His image.
  • We can make order from chaos—and vice versa—in our way, with our words. So, we may not exactly be God, but we’re not exactly nothing, either.
  • In my own periods of darkness, in the underworld of the soul, I find myself frequently overcome and amazed by the ability of people to befriend each other, to love their intimate partners and parents and children, and to do what they must do to keep the machinery of the world running.
  • It is this sympathy that should be the proper medicament for self-conscious self-contempt, which has its justification, but is only half the full and proper story. Hatred for self and mankind must be balanced with gratefulness for tradition and the state and astonishment at what normal, everyday people accomplish
  • You have some vital role to play in the unfolding destiny of the world. You are, therefore, morally obliged to take care of yourself.
  • To treat yourself as if you were someone you are responsible for helping is, instead, to consider what would be truly good for you. This is not “what you want.” It is also not “what would make you happy.”
  • You must help a child become a virtuous, responsible, awake being, capable of full reciprocity—able to take care of himself and others, and to thrive while doing so. Why would you think it acceptable to do anything less for yourself?
  • You need to know who you are, so that you understand your armament and bolster yourself in respect to your limitations. You need to know where you are going, so that you can limit the extent of chaos in your life, restructure order, and bring the divine force of Hope to bear on the world.
  • You need to determine how to act toward yourself so that you are most likely to become and to stay a good person.
  • Don’t underestimate the power of vision and direction. These are irresistible forces, able to transform what might appear to be unconquerable obstacles into traversable pathways and expanding opportunities.
  • Once having understood Hell, researched it, so to speak—particularly your
  • own individual Hell—you could decide against going there or creating that.
  • You could, in fact, devote your life to this. That would give you a Meaning, with a capital M. That would justify your miserable existence.
  • That would atone for your sinful nature, and replace your shame and self-consciousness with the natural pride and forthright confidence of someone who has learned once again to walk with God in the Garden.
  • RULE 3   MAKE FRIENDS WITH PEOPLE WHO WANT THE BEST FOR YOU
  • It would be more romantic, I suppose, to suggest that we would have all jumped at the chance for something more productive, bored out of our skulls as we were. But it’s not true. We were all too prematurely cynical and world-weary and leery of responsibility to stick to the debating clubs and Air Cadets and school sports that the adults around us tried to organize. Doing anything wasn’t cool.
  • When you move, everything is up in the air, at least for a while. It’s stressful, but in the chaos there are new possibilities. People, including you, can’t hem you in with their old notions. You get shaken out of your ruts. You can make new, better ruts, with people aiming at better things. I thought this was just a natural development. I thought that every person who moved would have—and want—the same phoenix-like experience.
  • What was it that made Chris and Carl and Ed unable (or, worse, perhaps, unwilling) to move or to change their friendships and improve the circumstances of their lives? Was it inevitable—a consequence of their own limitations, nascent illnesses and traumas of the past?
  • Why did he—like his cousin, like my other friends—continually choose people who, and places that, were not good for him?
  • perhaps, they don’t want the trouble of better. Freud called this a “repetition compulsion.” He thought of it as an unconscious drive to repeat the horrors of the past
  • People create their worlds with the tools they have directly at hand. Faulty tools produce faulty results. Repeated use of the same faulty tools produces the same faulty results.
  • It is in this manner that those who fail to learn from the past doom themselves to repeat it. It’s partly fate. It’s partly inability. It’s partly…unwillingness to learn? Refusal to learn? Motivated refusal to learn?
  • People choose friends who aren’t good for them for other reasons, too. Sometimes it’s because they want to rescue someone.
  • it is not easy to distinguish between someone truly wanting and needing help and someone who is merely exploiting a willing helper. The distinction is difficult even for the person who is wanting and needing and possibly exploiting.
  • When it’s not just naïveté, the attempt to rescue someone is often fuelled by vanity and narcissism.
  • But Christ himself, you might object, befriended tax-collectors and prostitutes. How dare I cast aspersions on the motives of those who are trying to help? But Christ was the archetypal perfect man. And you’re you.
  • How do you know that your attempts to pull someone up won’t instead bring them—or you—further down?
  • The same thing happens when well-meaning counsellors place a delinquent teen among comparatively civilized peers. The delinquency spreads, not the stability.65 Down is a lot easier than up.
  • maybe you’re saving someone because you want to convince yourself that the strength of your character is more than just a side effect of your luck and birthplace. Or maybe it’s because it’s easier to look virtuous when standing alongside someone utterly irresponsible.
  • Or maybe you have no plan, genuine or otherwise, to rescue anybody. You’re associating with people who are bad for you not because it’s better for anyone, but because it’s easier.
  • You know it. Your friends know it. You’re all bound by an implicit contract—one aimed at nihilism, and failure, and suffering of the stupidest sort.
  • Before you help someone, you should find out why that person is in trouble. You shouldn’t merely assume that he or she is a noble victim of unjust circumstances and exploitation. It’s the most unlikely explanation, not the most probable.
  • Besides, if you buy the story that everything terrible just happened on its own, with no personal responsibility on the part of the victim, you deny that person all agency in the past (and, by implication, in the present and future, as well).
  • It is far more likely that a given individual has just decided to reject the path upward, because of its difficulty. Perhaps that should even be your default assumption, when faced with such a situation.
  • failure is easy to understand. No explanation for its existence is required. In the same manner, fear, hatred, addiction, promiscuity, betrayal and deception require no explanation. It’s not the existence of vice, or the indulgence in it, that requires explanation. Vice is easy.
  • Failure is easy, too. It’s easier not to shoulder a burden. It’s easier not to think, and not to do, and not to care. It’s easier to put off until tomorrow what needs to be done today,
  • Success: that’s the mystery. Virtue: that’s what’s inexplicable. To fail, you merely have to cultivate a few bad habits. You just have to bide your time. And once someone has spent enough time cultivating bad habits and biding their time, they are much diminished.
  • I am not saying that there is no hope of redemption. But it is much harder to extract someone
  • from a chasm than to lift him from a ditch. And some chasms are very deep. And there’s not much left of the body at the bottom.
  • Carl Rogers, the famous humanistic psychologist, believed it was impossible to start a therapeutic relationship if the person seeking help did not want to improve.67 Rogers believed it was impossible to convince someone to change for the better. The
  • none of this is a justification for abandoning those in real need to pursue your narrow, blind ambition, in case it has to be said.
  • Here’s something to consider: If you have a friend whose friendship you wouldn’t recommend to your sister, or your father, or your son, why would you have such a friend for yourself?
  • You are not morally obliged to support someone who is making the world a worse place. Quite the opposite. You should choose people who want things to be better, not worse. It’s a good thing, not a selfish thing, to choose people who are good for you.
  • It is for this reason that every good example is a fateful challenge, and every hero, a judge. Michelangelo’s great perfect marble David cries out to its observer: “You could be more than you are.”
  • Don’t think that it is easier to surround yourself with good healthy people than with bad unhealthy people. It’s not. A good, healthy person is an ideal. It requires strength and daring to stand up near such a person.
  • RULE 4   COMPARE YOURSELF TO WHO YOU WERE YESTERDAY, NOT TO WHO SOMEONE ELSE IS TODAY
  • IT WAS EASIER FOR PEOPLE to be good at something when more of us lived in small, rural communities. Someone could be homecoming queen. Someone else could be spelling-bee champ, math whiz or basketball star. There were only one or two mechanics and a couple of teachers. In each of their domains, these local heroes had the opportunity to enjoy the serotonin-fuelled confidence of the victor.
  • Our hierarchies of accomplishment are now dizzyingly vertical.
  • No matter how good you are at something, or how you rank your accomplishments, there is someone out there who makes you look incompetent.
  • We are not equal in ability or outcome, and never will be. A very small number of people produce very much of everything.
  • People are unhappy at the bottom. They get sick there, and remain unknown and unloved. They waste their lives there. They die there. In consequence, the self-denigrating voice in the minds of people weaves a devastating tale. Life is a zero-sum game. Worthlessness is the default condition.
  • It is for such reasons that a whole generation of social psychologists recommended “positive illusions” as the only reliable route to mental health.69 Their credo? Let a lie be your umbrella. A more dismal, wretched, pessimistic philosophy can hardly be imagined:
  • Here is an alternative approach (and one that requires no illusions). If the cards are always stacked against you, perhaps the game you are playing is somehow rigged (perhaps by you, unbeknownst to yourself). If the internal voice makes you doubt the value of your endeavours—or your life, or life itself—perhaps you should stop listening.
  • There will always be people better than you—that’s a cliché of nihilism, like the phrase, In a million years, who’s going to know the difference? The proper response to that statement is not, Well, then, everything is meaningless. It’s, Any idiot can choose a frame of time within which nothing matters.
  • Standards of better or worse are not illusory or unnecessary. If you hadn’t decided that what you are doing right now was better than the alternatives, you wouldn’t be doing it. The idea of a value-free choice is a contradiction in terms. Value judgments are a precondition for action.
  • Furthermore, every activity, once chosen, comes with its own internal standards of accomplishment. If something can be done at all, it can be done better or worse. To do anything at all is therefore to play a game with a defined and valued end, which can always be reached more or less efficiently and elegantly.
  • We might start by considering the all-too-black-and-white words themselves: “success” or “failure.” You are either a success, a comprehensive, singular, over-all good thing, or its opposite, a failure, a comprehensive, singular, irredeemably bad thing.
  • There are vital degrees and gradations of value obliterated by this binary system, and the consequences are not good.
  • there is not just one game at which to succeed or fail. There are many games and, more specifically, many good games—
  • if changing games does not work, you can invent a new one. I
  • and athletic pursuits. You might consider judging your success across all the games you play.
  • When we are very young we are neither individual nor informed. We have not had the time nor gained the wisdom to develop our own standards. In consequence, we must compare ourselves to others, because standards are necessary.
  • As we mature we become, by contrast, increasingly individual and unique. The conditions of our lives become more and more personal and less and less comparable with those of others. Symbolically speaking, this means we must leave the house ruled by our father, and confront the chaos of our individual Being.
  • We must then rediscover the values of our culture—veiled from us by our ignorance, hidden in the dusty treasure-trove of the past—rescue them, and integrate them into our own lives. This is what gives existence its full and necessary meaning.
  • What is it that you actually love? What is it that you genuinely want? Before you can articulate your own standards of value, you must see yourself as a stranger—and then you must get to know yourself. What
  • Dare to be truthful. Dare to articulate yourself, and express (or at least become aware of) what would really justify your life.
  • Consult your resentment. It’s a revelatory emotion, for all its pathology. It’s part of an evil triad: arrogance, deceit, and resentment. Nothing causes more harm than this underworld Trinity. But resentment always means one of two things. Either the resentful person is immature, in which case he or she should shut up, quit whining, and get on with it, or there is tyranny afoot—in which case the person subjugated has a moral obligation to speak up.
  • Be cautious when you’re comparing yourself to others. You’re a singular being, once you’re an adult. You have your own particular, specific problems—financial, intimate, psychological, and otherwise.
  • Those are embedded in the unique broader context of your existence. Your career or job works for you in a personal manner, or it does not, and it does so in a unique interplay with the other specifics of your life.
  • We must see, but to see, we must aim, so we are always aiming. Our minds are built on the hunting-and-gathering platforms of our bodies. To hunt is to specify a target, track it, and throw at it.
  • We live within a framework that defines the present as eternally lacking and the future as eternally better. If we did not see things this way, we would not act at all. We wouldn’t even be able to see, because to see we must focus, and to focus we must pick one thing above all else on which to focus.
  • The disadvantage to all this foresight and creativity is chronic unease and discomfort. Because we always contrast what is with what could be, we have to aim at what could be.
  • The present is eternally flawed. But where you start might not be as important as the direction you are heading. Perhaps happiness is always to be found in the journey uphill, and not in the fleeting sense of satisfaction awaiting at the next peak.
  • Called upon properly, the internal critic will suggest something to set in order, which you could set in order, which you would set in order—voluntarily, without resentment, even with pleasure.
  • “Excuse me,” you might say to yourself, without irony or sarcasm. “I’m trying to reduce some of the unnecessary suffering around here. I could use some help.” Keep the derision at bay. “I’m wondering if there is anything that you would be willing to do? I’d be very grateful for your service.” Ask honestly and with humility. That’s no simple matter.
johnsonle1

In Turkey, a Hunger Strike Divides a Country in Turmoil - The New York Times - 0 views

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    It is also the protest that, by extension, most divides current Turkish discourse. In pro-government circles, many believe the crackdown is a necessary means of stabilizing a country roiled by treasonous plots, two militant campaigns, an economic slowdown and a refugee crisis. In such circles, the hunger-striking educators are simply leftist militants.
Javier E

Opinion | The 'American Way of Life' Is Shaping Up to Be a Battleground - The New York ... - 0 views

  • the pandemic has pushed all of the country’s problems to the center of American life. It has also highlighted how our political class, disproportionately wealthy and white, dithers for weeks, only to produce underwhelming “rescue” bills that, at best, do no more than barely maintain the status quo.
  • The median wealth of a U.S. senator was $3.2 million as of 2018, and $900,000 for a member of the House of Representatives. These elected officials voted for one-time stimulus checks of $1,200 as if that was enough to sustain workers, whose median income is $61,973 and who are now nearly two months into various mandates to shelter-in-place and not work outside their homes. As a result, a tale of two pandemics has emerged.
  • The crisis spotlights the vicious class divide cleaving through our society and the ways it is also permeated with racism and xenophobia.
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  • the signs of a crisis that looks like the Great Depression are impossible to hide. In Anaheim, Calif., home to Disneyland, cars formed half-mile-long lines in two different directions, waiting to pick up free food. In San Antonio, 10,000 cars waited for hours to receive food from a food bank. Even still, Republicans balk at expanding access to food stamps while hunger is on the rise. Nearly one in five children 12 and younger don’t have enough to eat.
  • That “way of life” may also begin to look like mass homelessness. Through the first five days of April, 31 percent of tenants nationwide had failed to pay their rent
  • Forty-three million households rent in the U.S., but there is no public rental assistance for residents who lose the ability to afford their rent.
  • Many elected officials in the Republican Party have access to Covid-19 testing, quality health care and the ultimate cushion of wealth to protect them. Yet they suggest others take the “risk” of returning to work as an act of patriotism
  • While the recent stimulus bills doled out trillions of dollars to corporate America and the “financial sector,” the smallest allocations have provided cash, food, rent or health care for citizens. The gaps in the thin membrane of a safety net for ordinary Americans have made it impossible to do anything other than return to work.
  • This isn’t just malfeasance or incompetence. Part of the “American way of life” for at least some of these elected officials is keeping workers just poor enough to ensure that the “essential” work force stays shows up each day
  • Discipline in the U.S. has always included low and inconsistent unemployment and welfare combined with stark deprivation. Each has resulted in a hyper-productive work force with few benefits in comparison to America’s peer countries.
  • In the case of the meatpacking industry, there is not even a veil of choice, as those jobs are inexplicably labeled essential, as if life cannot go on without meat consumption
  • The largely immigrant and black meatpacking work force has been treated barely better than the carcasses they process. They are completely expendable. Thousands have tested positive, but the plants chug along, while employers offer the bare minimum by way of safety protections, according to workers. If there were any question about the conditions endured in meatpacking plants, consider that 145 meat inspectors have been diagnosed with Covid-19 and three have died.
  • In place of decent wages, hazard pay, robust distribution of personal protective equipment and the simplest guarantees of health and safety, these lawmakers use the threat of starvation and homelessness to keep the work force intact.
  • if the social distancing and closures were ever going to be successful, it would have meant providing all workers with the means to live in comfort at home while they waited out the disease. Instead, they have been offered the choice of hunger and homelessness or death and disease at work.
  • The governor of Iowa, Kim Reynolds, made this painfully clear when she announced that not only was Iowa reopening, but that furloughed workers in private or public employment who refused to work out of fear of being infected would lose current unemployment benefits. She described these workers’ choices as a “voluntary quit.”
  • This is exacerbated by the reluctance of the Trump administration to bail out state governments. That the U.S. government would funnel trillions to corporate America but balk at sending money to state governments also appears to be part of “the American way of life” that resembles the financial sector bailout in 2008.
  • These are also the bitter fruits of decades of public policies that have denigrated the need for a social safety net while gambling on growth to keep the heads of U.S. workers above water just enough to ward off any real complaints or protests.
  • During the long and uneven recovery from the Great Recession, the warped distribution of wealth led to protests and labor organizing. The crisis unfolding today is already deeper and much more catastrophic to a wider swath of workers than anything since the 1930s. The status quo is untenable.
johnsonle1

The U.N. asked for billions to avert four hunger crises. The money didn't arrive. - The... - 0 views

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    In the absence of funding, the World Food Program this month had to abandon its plans to feed about 500,000 of the nearly 2 million in need, instead focusing on the most urgent cases.
Javier E

More Children in Greece Start to Go Hungry - NYTimes.com - 0 views

  • The Greek economy is in free-fall, having shrunk by 20 percent in the past five years. Unemployment is more than 27 percent, the highest in Europe, and 6 of 10 job seekers say they have not worked in more than a year
  • Last year, an estimated 10 percent of Greek elementary- and middle-school students suffered from what public health professionals call “food insecurity,” meaning they faced hunger or the risk of it, said Dr. Athena Linos, a professor at the University of Athens Medical School who also heads a food assistance program at Prolepsis, a nongovernmental public health group that has studied the situation. “When it comes to food insecurity, Greece has now fallen to the level of some African countries,” she said.
  • , several of Evangelia’s classmates are frequently hungry, she said, and one boy recently fainted. Some children were starting to steal for food, she added. While she did not excuse it, she understood their plight. “Those who are well fed will never understand those who are not,” she said.
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  • When the hunger comes, Ms. Petrakis has a solution. “It’s simple,” she said. “You get hungry, you get dizzy and you sleep it off.”
  • He has not found work for three years. Now, he said, his family is living on what he called “a cabbage-based diet,” which it supplements by foraging for snails in nearby fields. “I know you can’t cover nutritional basics with cabbage,” he said bitterly. “But there’s no alternative.”
  • Mr. Nikas, the principal at 11-year-old Pantelis’s school, has taken matters into his own hands and is organizing food drives at the school. He is angry at what he sees as broader neglect of Greece’s troubles by Europe. “I’m not saying we should just wait for others to help us,” he said. “But unless the European Union acts like this school, where families help other families because we’re one big family, we’re done for.”
maddieireland334

Venezuela Drifts Into New Territory: Hunger, Blackouts and Government Shutdown - The Ne... - 0 views

  • This country has long been accustomed to painful shortages, even of basic foods. But Venezuela keeps drifting further into uncharted territory.
  • In recent weeks, the government has taken what may be one of the most desperate measures ever by a country to save electricity: A shutdown of many of its offices for all but two half-days each week.
  • Many people cannot make international calls from their phones because of a dispute between the government and phone companies over currency regulations and rates.
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  • Last week, protests turned violent in parts of the country where demonstrators demanded empty supermarkets be resupplied. And on Friday, the government said it would continue its truncated workweek for an additional 15 days.
  • American officials say the multiplying crises have led Mr. Maduro to fall out of favor with members of his own socialist party, who they believe may turn on him, leading to chaos in the streets.
  • The regional tensions came to a head last week when Mr. Maduro went on television to chide the Organization of American States, which has criticized Venezuela’s handling of the economic and political crises.
  • Mr. Almagro responded with an open letter blasting the president, calling on him to allow the recall referendum his opponents are pushing this year to remove Mr. Maduro from office.
  • Venezuela’s public schools are now closed on Fridays, another effort to save electricity. So Ms. González was waiting in line with her elder child at an A.T.M., while her husband watched over the other one at home.
  • Venezuela’s government says the problems are the result of an “economic war” being waged by elites who are hoarding supplies, as well as the American government’s efforts to destabilize the country.
  • But most economists agree that Venezuela is suffering from years of economic mismanagement, including over-dependence on oil and price controls that led many businesses to stop making products.
  • On a recent day in the downtown government center, pedestrians milled about, but nearly every building — including several museums, the public registry office and a Social Security center — was empty, giving the appearance of a holiday.
Javier E

Holocaust: The Ignored Reality by Timothy Snyder | The New York Review of Books - 0 views

  • The mass killings of European civilians during the 1930s and 1940s are the reference of today’s confused discussions of memory, and the touchstone of whatever common ethics Europeans may share
  • Historians must, as best we can, cast light into these shadows and account for these people. This we have not done.
  • Auschwitz, generally taken to be an adequate or even a final symbol of the evil of mass killing, is in fact only the beginning of knowledge, a hint of the true reckoning with the past still to come.
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  • The very reasons that we know something about Auschwitz warp our understanding of the Holocaust: we know about Auschwitz because there were survivors, and there were survivors because Auschwitz was a labor camp as well as a death factory. These survivors were largely West European Jews, because Auschwitz is where West European Jews were usually sent. After World War II, West European Jewish survivors were free to write and publish as they liked, whereas East European Jewish survivors, if caught behind the iron curtain, could not. In the West, memoirs of the Holocaust could (although very slowly) enter into historical writing and public consciousness.
  • By 1943 and 1944, when most of the killing of West European Jews took place, the Holocaust was in considerable measure complete. Two thirds of the Jews who would be killed during the war were already dead by the end of 1942. The main victims, the Polish and Soviet Jews, had been killed by bullets fired over death pits or by carbon monoxide from internal combustion engines pumped into gas chambers at Treblinka, Be zec, and Sobibor in occupied Poland.
  • the other state that killed Europeans en masse in the middle of the century: the Soviet Union. In the entire Stalinist period, between 1928 and 1953, Soviet policies killed, in a conservative estimate, well over five million Europeans
  • In shorthand, then, the Holocaust was, in order: Operation Reinhardt, Shoah by bullets, Auschwitz; or Poland, the Soviet Union, the rest. Of the 5.7 million or so Jews killed, roughly 3 million were pre-war Polish citizens, and another 1 million or so pre-war Soviet citizens: taken together, 70 percent of the total. (After the Polish and Soviet Jews, the next-largest groups of Jews killed were Romanian, Hungarian, and Czechoslovak. If these people are considered, the East European character of the Holocaust becomes even clearer.)
  • The Final Solution, as the Nazis called it, was originally only one of the exterminatory projects to be implemented after a victorious war against the Soviet Union. Had things gone the way that Hitler, Himmler, and Göring expected, German forces would have implemented a Hunger Plan in the Soviet Union in the winter of 1941–1942. As Ukrainian and south Russian agricultural products were diverted to Germany, some 30 million people in Belarus, northern Russia, and Soviet cities were to be starved to death. The Hunger Plan was only a prelude to Generalplan Ost, the colonization plan for the western Soviet Union, which foresaw the elimination of some 50 million people.
  • The Germans did manage to carry out policies that bore some resemblance to these plans
  • The Germans killed somewhat more than ten million civilians in the major mass killing actions, about half of them Jews, about half of them non-Jews. The Jews and the non-Jews mostly came from the same part of Europe. The project to kill all Jews was substantially realized; the project to destroy Slavic populations was only very partially implemented.
  • German suffering under Hitler and during the war, though dreadful in scale, does not figure at the center of the history of mass killing. Even if the ethnic Germans killed during flight from the Red Army, expulsion from Poland and Czechoslovakia in 1945–1947, and the firebombings in Germany are included, the total number of German civilians killed by state power remains comparatively small
  • when one considers the total number of European civilians killed by totalitarian powers in the middle of the twentieth century, one should have in mind three groups of roughly equal size: Jews killed by Germans, non-Jews killed by Germans, and Soviet citizens killed by the Soviet state.
  • An adequate vision of the Holocaust would place Operation Reinhardt, the murder of the Polish Jews in 1942, at the center of its history. Polish Jews were the largest Jewish community in the world, Warsaw the most important Jewish city. This community was exterminated at Treblinka, Be zec, and Sobibor. Some 1.5 million Jews were killed at those three facilities, about 780,863 at Treblinka alone. Only a few dozen people survived these three death facilities. Be zec, though the third most important killing site of the Holocaust, after Auschwitz and Treblinka, is hardly known. Some 434,508 Jews perished at that death factory, and only two or three survived.
  • We know about the Gulag because it was a system of labor camps, but not a set of killing facilities. The Gulag held about 30 million people and shortened some three million lives. But a vast majority of those people who were sent to the camps returned alive.
  • the Gulag distracts us from the Soviet policies that killed people directly and purposefully, by starvation and bullets. Of the Stalinist killing policies, two were the most significant: the collectivization famines of 1930–1933 and the Great Terror of 1937–1938.
  • It is established beyond reasonable doubt that Stalin intentionally starved to death Soviet Ukrainians in the winter of 1932–1933. Soviet documents reveal a series of orders of October–December 1932 with evident malice and intention to kill. By the end, more than three million inhabitants of Soviet Ukraine had died.
  • The largest action of the Great Terror, Operation 00447, was aimed chiefly at “kulaks,” which is to say peasants who had already been oppressed during collectivization. It claimed 386,798 lives. A few national minorities, representing together less than 2 percent of the Soviet population, yielded more than a third of the fatalities of the Great Terror.
  • If we concentrate on Auschwitz and the Gulag, we fail to notice that over a period of twelve years, between 1933 and 1944, some 12 million victims of Nazi and Soviet mass killing policies perished in a particular region of Europe, one defined more or less by today’s Belarus, Ukraine, Poland, Lithuania, and Latvia.
  • mass killing happened, predominantly, in the parts of Europe between Germany and Russia, not in Germany and Russia themselves.
  • Soviet repressions are identified with the Gulag
  • During the war, many Soviet Russians were killed by the Germans, but far fewer proportionately than Belarusians and Ukrainians, not to mention Jews. Soviet civilian deaths are estimated at about 15 million. About one in twenty-five civilians in Russia was killed by the Germans during the war, as opposed to about one in ten in Ukraine (or Poland) or about one in five in Belarus.
  • Poland was attacked and occupied not by one but by both totalitarian states between 1939 and 1941, as Nazi Germany and the Soviet Union, then allies, exploited its territories and exterminated much of its intelligentsia at that time. Poland’s capital was the site of not one but two of the major uprisings against German power during World War II: the ghetto uprising of Warsaw Jews in 1943, after which the ghetto was leveled; and the Warsaw Uprising of the Polish Home Army in 1944, after which the rest of the city was destroyed.
  • By starving Soviet prisoners of war, shooting and gassing Jews, and shooting civilians in anti-partisan actions, German forces made Belarus the deadliest place in the world between 1941 and 1944. Half of the population of Soviet Belarus was either killed or forcibly displaced during World War II: nothing of the kind can be said of any other European country.
  • Although the history of mass killing has much to do with economic calculation, memory shuns anything that might seem to make murder appear rational. Both Nazi Germany and the Soviet Union followed a path to economic self-sufficiency, Germany wishing to balance industry with an agrarian utopia in the East, the USSR wishing to overcome its agrarian backwardness with rapid industrialization and urbanization. Both regimes were aiming for economic autarky in a large empire, in which both sought to control Eastern Europe. Both of them saw the Polish state as a historical aberration; both saw Ukraine and its rich soil as indispensable. They defined different groups as the enemies of their designs, although the German plan to kill every Jew is unmatched by any Soviet policy in the totality of its aims. What is crucial is that the ideology that legitimated mass death was also a vision of economic develop-ment. In a world of scarcity, particularly of food supplies, both regimes integrated mass murder with economic planning.
  • If there is a general political lesson of the history of mass killing, it is the need to be wary of what might be called privileged development: attempts by states to realize a form of economic expansion that designates victims, that motivates prosperity by mortality. The possibility cannot be excluded that the murder of one group can benefit another, or at least can be seen to do so. That is a version of politics that Europe has in fact witnessed and may witness again. The only sufficient answer is an ethical commitment to the individual, such that the individual counts in life rather than in death, and schemes of this sort become unthinkable.
Javier E

Huntington's Clash of Civilizations Revisited - NYTimes.com - 0 views

  • I’d say that Huntington committed the Fundamental Attribution Error. That is, he ascribed to traits qualities that are actually determined by context.
  • He argued that people in Arab lands are intrinsically not nationalistic. He argued that they do not hunger for pluralism and democracy in the way these things are understood in the West. But it now appears as though they were simply living in circumstances that did not allow that patriotism or those spiritual hungers to come to the surface.
  • It now appears that people in these nations, like people in all nations, have multiple authentic selves. In some circumstances, one set of identities manifests itself, but when those circumstances change, other equally authentic identities and desires get activated.
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  • I’d say Huntington was also wrong in the way he defined culture.
  • In some ways, each of us is like every person on earth; in some ways, each of us is like the members of our culture and group; and, in some ways, each of us is unique. Huntington minimized the power of universal political values and exaggerated the influence of distinct cultural values.
  • Culture is important, but underneath cultural differences there are these universal aspirations for dignity, for political systems that listen to, respond to and respect the will of the people.
  • Finally, I’d say Huntington misunderstood the nature of historical change. In his book, he describes transformations that move along linear, projectable trajectories. But that’s not how things work in times of tumult. Instead, one person moves a step. Then the next person moves a step. Pretty soon, millions are caught up in a contagion, activating passions they had but dimly perceived just weeks before. They get swept up in momentums that have no central authority and that, nonetheless, exercise a sweeping influence on those caught up in their tides.
Maria Delzi

Afghanistan's Worsening, and Baffling, Hunger Crisis - NYTimes.com - 0 views

  • In the Bost Hospital here, a teenage mother named Bibi Sherina sits on a bed in the severe acute malnutrition ward with her two children. Ahmed, at just 3 months old, looks bigger than his emaciated brother Mohammad, who is a year and a half and weighs 10 pounds.
  • Afghan hospitals like Bost, in the capital of war-torn Helmand Province, have been registering significant increases in severe malnutrition among children. Countrywide, such cases have increased by 50 percent or more compared with 2012, according to United Nations figures. Doctors report similar situations in Kandahar, Farah, Kunar, Paktia and Paktika Provinces — all places where warfare has disrupted people’s lives and pushed many vulnerable poor over the nutritional edge.
  • Reasons for the increase remain uncertain, or in dispute. Most doctors and aid workers agree that continuing war and refugee displacement are contributing. Some believe that the growing number of child patients may be at least partly a good sign, as more poor Afghans are hearing about treatment available to them.
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  • What is clear is that, despite years of Western involvement and billions of dollars in humanitarian aid to Afghanistan, children’s health is not only still a problem, but also worsening, and the doctors bearing the brunt of the crisis are worried.
  • Nearly every potential lifeline is strained or broken here. Efforts to educate people about nutrition and health care are often stymied by conservative traditions that cloister women away from anyone outside the family. Agriculture and traditional local sources of social support have been disrupted by war and the widespread flight of refugees to the cities. And therapeutic feeding programs, complex operations even in countries with strong health care systems, have been compromised as the flow of aid and transportation have been derailed by political tensions or violence.
  • Perhaps nowhere is the situation so obviously serious as in the malnutrition ward at Bost Hospital, which is admitting 200 children a month for severe, acute malnutrition — four times more than it did in January 2012, according to officials with Doctors Without Borders, known in French as Médecins Sans Frontières, which supports the Afghan-run hospital with financing and supplementary staff.
  • One patient, a 2-year-old named Ahmed Wali, is suffering from the protein deficiency condition kwashiorkor, with orange hair, a distended belly and swollen feet. An 8-month-old boy named Samiullah is suffering from marasmus, another form of advanced malnutrition in which the child’s face looks like that of a wrinkled old man because the skin hangs so loosely.
  • Médecins Sans Frontières helped Bost Hospital nearly double the number of beds in the pediatric wing at the end of last year, and there are still not enough — 40 to 50 children are usually being treated each day, mostly two to a bed because they are so small. Nearly 300 other children, less severely malnourished, are in an outpatient therapeutic feeding program.
  • “It’s quite an unusual situation, and it’s difficult to understand what’s going on,” said Wiet Vandormael, an M.S.F. official who has helped coordinate with Bost Hospital.
Maria Delzi

Afghanistan's Worsening, and Baffling, Hunger Crisis - NYTimes.com - 0 views

  • Nonetheless, the numbers are still worrisome. Dr. Mohammad Dawood, a pediatrician at Bost Hospital, said there were seven or eight deaths a month there because of acute malnutrition from June through August, and five in September. Doctors around the country have reported similar rates.
  • In January 2012, for instance, Unicef and the Afghan government’s Central Statistics Organization released a survey of more than 13,000 households showing that some provinces had reached or exceeded emergency levels, with more than 10 percent acute severe child malnutrition.
  • While acute malnutrition can be fatal, chronic malnutrition can cause multiple health and developmental problems.
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  • Unlike malnutrition crises elsewhere in the world, this one has not been connected to specific food shortages or crop failures. In addition, parents are not showing up malnourished, even when their children are.
  • His colleague Dr. Khan blamed another problem. “The main cause of malnutrition in Afghanistan is lack of breast feeding,” he said. “They see beautiful pictures of milk cartons, and they think it’s better.”
  • In addition, where women commonly have many children, often with less than a year between them, it is difficult for mothers to provide enough nourishment, by breast or bottle. Ahmed Wali, the 2-year-old Bost Hospital patient with kwashiorkor, is the ninth of 10 children of his mother, Baka Bebi, who is in her mid-30s. She weaned him onto powdered milk mixed with stream water as soon as she could.
  • Poverty is another factor. In Afghanistan, the poverty line is defined as a total income sufficient to provide 2,100 calories a day to each family member. Some 36 percent of Afghans are below that threshold, according to the Health Ministry.
  • In 2013, Unicef raised its target for providing therapeutic foods to severe acutely malnourished Afghan children, to 52,144 from 35,181. Therapeutic foods are specially made for the severely malnourished, who have difficulty digesting normal food.
  • “Managing a feeding system is difficult; there is a long way for Afghanistan to go,” he added. “But even countries like Sri Lanka, with an outstanding health system, are still struggling to manage therapeutic feeding supplies.”
  • Cases of acute severe malnutrition are running at more than 100 a month, including five to 10 deaths, at Indira Gandhi Children’s Hospital in Kabul, and such cases have doubled since 2012, said Dr. Aqa Mohammad Shirzad, who is in charge of pediatric malnutrition programs there.
  • Each of the hospital’s 17 beds for severely malnourished patients has at least two patients, and some have three. The malnutrition intensive care ward there has an incubator that does not work, one suction pump and oxygen bottles, for respiratory masks, propped up without stands or proper connection
  • A 5-year-old boy who weighs less than 20 pounds was being treated recently on a bench because the infusion line would not stretch to a bed. Two window panes nearby were missing glass.
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