Reckonings: a journal of justice, hope and history

Christian Wiman, My Bright Abyss

Here is a description of Christian Wiman's short book, My Bright Abyss: Meditation of a Modern Believer. Wiman's essay, "Love Bade Me Welcome" is reprinted below. 

Christian Wiman is a poet and editor of Poetry magazine. He was born in West Texas in 1966. He graduated from Washington and Lee University, and has published two books of poetry as well as an eloquent and widely admired collection of reflections on the relation of poetry and religious faith, My Bright Abyss: Meditation of a Modern Believer.

The novelist and essayist Marilynne Robinson, author of Housekeeping and Gilead, wrote that Wiman's poetry and scholarship "have a purifying urgency that is rare in this world. This puts him at the very source of theology, and enables him to say new things in timeless language, so that the reader's surprise and assent are one and the same."

In 2012 Christian Wiman joined the Yale Divinity School Institute of Sacred Music as a senior lecturer in religion and literature.

Wiman's essay "Love Bade Me Welcome," was widely reprinted on the internet and evoked much response from readers. It first appeared in Wiman's book, Ambition and Survival: Becoming a Poet (Copper Canyon Press, 2007).

In his preface to My Bright Abyss, Wiman writes of "Love Bade Me Welcome:"

"It was about despair: losing the ability to write, falling in love, receiving a diagnosis of an incurable cancer, having my heart ripped apart by what, slowly and in spite of all my modern secular instincts, I learned to call God. It was my entire existence crammed into eight pages. The essay detailed a radical change in my life, and then it seemed—or the reaction seemed—to demand a further one."

A further such radical change, which in turn gave birth to the deeply insightful and thoughtful book, My Bright Abyss.

The title of Wiman's essay is drawn from George Herbert's poem, "Love:"

Love bade me welcome; yet my soul drew back,
Guilty of dust and sin.
But quick-eyed Love, observing me grow slack
From my first entrance in,
Drew nearer to me, sweetly questioning
If I lack'd anything.

'A guest,' I answer'd, 'worthy to be here:'
Love said, 'You shall be he.'
'I, the unkind, ungrateful? Ah, my dear,
I cannot look on Thee.'
Love took my hand and smiling did reply,
'Who made the eyes but I?'

'Truth, Lord; but I have marr'd them: let my shame
Go where it doth deserve.'
'And know you not,' says Love, 'Who bore the blame?'
'My dear, then I will serve.'
'You must sit down,' says Love, 'and taste my meat.'
So I did sit and eat.

Here is Wiman's essay, "Love Made Me Welcome":

Though I was raised in a very religious household, until about a year ago I hadn't been to church in any serious way in more than 20 years. It would be inaccurate to say that I have been indifferent to God in all that time. If I look back on the things I have written in the past two decades, it's clear to me not only how thoroughly the forms and language of Christianity have shaped my imagination, but also how deep and persistent my existential anxiety has been. I don't know whether this is all attributable to the century into which I was born, some genetic glitch, or a late reverberation of the Fall of Man. What I do know is that I have not been at ease in this world.

Poetry, for me, has always been bound up with this unease, fueled by contingency toward forms that will transcend it, as involved with silence as it is with sound. I don't have much sympathy for the Arnoldian notion of poetry replacing religion. It seems not simply quaint but dangerous to make that assumption, even implicitly, perhaps especially implicitly. I do think, though, that poetry is how religious feeling has survived in me. Partly this is because I have at times experienced in the writing of a poem some access to a power that feels greater than I am, and it seems reductive, even somehow a deep betrayal, to attribute that power merely to the unconscious or to the dynamism of language itself. But also, if I look back on the poems I've written in the past two decades, it almost seems as if the one constant is God. Or, rather, His absence.

There is a passage in the writings of Simone Weil that has long been important to me. In the passage, Weil describes two prisoners who are in solitary confinement next to each other. Between them is a stone wall. Over a period of time — and I think we have to imagine it as a very long time — they find a way to communicate using taps and scratches. The wall is what separates them, but it is also the only means they have of communicating. "It is the same with us and God," she says. "Every separation is a link."

It's probably obvious why this metaphor would appeal to me. If you never quite feel at home in your life, if being conscious means primarily being conscious of your own separation from the world and from divinity (and perhaps any sentient person after modernism has to feel these things) then any idea or image that can translate that depletion into energy, those absences into presences, is going to be powerful. And then there are those taps and scratches: what are they but language, and if language is the way we communicate with the divine, well, what kind of language is more refined and transcendent than poetry? You could almost embrace this vision of life — if, that is, there was any actual life to embrace: Weil's image for the human condition is a person in solitary confinement. There is real hope in the image, but still, in human terms, it is a bare and lonely hope.

It has taken three events, each shattering in its way, for me to recognize both the full beauty, and the final insufficiency, of Weil's image. The events are radically different, but so closely linked in time, and so inextricable from one another in their consequences, that there is an uncanny feeling of unity to them. There is definitely some wisdom in learning to see our moments of necessity and glory and tragedy not as disparate experiences but as facets of the single experience that is a life. The pity, at least for some of us, is that we cannot truly have this knowledge of life, can only feel it as some sort of abstract "wisdom," until we come very close to death.

First, necessity: four years ago, after making poetry the central purpose of my life for almost two decades, I stopped writing. Partly this was a conscious decision. I told myself that I had exhausted one way of writing, and I do think there was truth in that. The deeper truth, though, is that I myself was exhausted. To believe that being conscious means primarily being conscious of loss, to find life authentic only in the apprehension of death, is to pitch your tent at the edge of an abyss, "and when you gaze long into the abyss," Nietzsche says, "the abyss also gazes into you." I blinked.

On another level, though, the decision to stop writing wasn't mine. Whatever connection I had long experienced between word and world, whatever charge in the former I had relied on to let me feel the latter, went dead. Did I give up poetry, or was it taken from me? I'm not sure, and in any event the effect was the same: I stumbled through the months, even thrived in some ways. Indeed — and there is something almost diabolical about this common phenomenon — it sometimes seemed like my career in poetry began to flourish just as poetry died in me. I finally found a reliable publisher for my work (the work I'd written earlier, I mean), moved into a good teaching job, and then quickly left that for the editorship of Poetry. But there wasn't a scrap of excitement in any of this for me. It felt like I was watching a movie of my life rather than living it, an old silent movie, no color, no sound, no one in the audience but me.

Then I fell in love. I say it suddenly, and there was certainly an element of radical intrusion and transformation to it, but the sense I have is of color slowly aching into things, the world coming brilliantly, abradingly alive. I remember tiny Albert's Café on Elm Street in Chicago where we first met, a pastry case like a Pollock in the corner of my eye, sunlight suddenly more itself on an empty plate, a piece of silver. I think of walking together along Lake Michigan a couple of months later talking about a particular poem of Dickinson's ("A loss of something ever felt I"), clouds finding and failing to keep one form after another, the lake booming its blue into everything; of lying in bed in my highrise apartment downtown watching the little blazes in the distance that were the planes at Midway, so numerous and endless that all those safe departures and homecomings seemed a kind of secular miracle. We usually think of falling in love as being possessed by another person, and like anyone else I was completely consumed and did some daffy things. But it also felt, for the first time in my life, like I was being fully possessed by being itself. "Joy is the overflowing consciousness of reality," Weil writes, and that's what I had, a joy that was at once so overflowing that it enlarged existence, and yet so rooted in actual things that, again for the first time, that's what I began to feel: rootedness.

I don't mean to suggest that all my old anxieties were gone. There were still no poems, and this ate at me constantly. There was still no God, and the closer I came to reality, the more I longed for divinity — or, more accurately perhaps, the more divinity seemed so obviously a part of reality. I wasn't alone in this: we began to say a kind of prayer before our evening meals — jokingly at first, awkwardly, but then with intensifying seriousness and deliberation, trying to name each thing that we were thankful for, and in so doing, praise the thing we could not name. On most Sundays we would even briefly entertain — again, half-jokingly, — the idea of going to church. The very morning after we got engaged, in fact, we paused for a long time outside a church on Michigan Avenue. The service was just about to start, organ music pouring out of the wide open doors into the late May sun, and we stood there holding each other and debating whether or not to walk inside. In the end it was I who resisted.

I wish I could slow things down at this point, could linger a bit in those months after our marriage. I wish I could feel again that blissful sense of immediacy and expansiveness at once, when every moment implied another, and the future suddenly seemed to offer some counterbalance to the solitary fever I had lived in for so long. I think most writers live at some strange adjacency to experience, that they feel life most intensely in their recreation of it. For once, for me, this wasn't the case. I could not possibly have been paying closer attention to those days. Which is why I was caught so off-guard.

I got the news that I was sick on the afternoon of my 39th birthday. It took a bit of time, travel, and a series of wretched tests to get the specific diagnosis, but by then the main blow had been delivered, and that main blow is what matters. I have an incurable cancer in my blood. The disease is as rare as it is mysterious, killing some people quickly and sparing others for decades, afflicting some with all manner of miseries and disabilities and leaving others relatively healthy until the end. Of all the doctors I have seen, not one has been willing to venture even a vague prognosis.

Conventional wisdom says that tragedy will cause either extreme closeness or estrangement in a couple. We'd been married less than a year when we got the news of the cancer. It stands to reason we should have been especially vulnerable to such a blow, and in some ways love did make things much worse. If I had gotten the diagnosis some years earlier — and it seems weirdly providential that I didn't, since I had symptoms and went to several doctors about them — I'm not sure I would have reacted very strongly. It would have seemed a fatalistic confirmation of everything I had always thought about existence, and my response, I think, would have been equally fatalistic. It would have been the bearable oblivion of despair, not the unbearable, and therefore galvanizing, pain of particular grief. In those early days after the diagnosis, when we mostly just sat on the couch and cried, I alone was dying, but we were mourning very much together. And what we were mourning was not my death, exactly, but the death of the life we had imagined with each other.

Then one morning we found ourselves going to church. Found ourselves. That's exactly what it felt like, in both senses of the phrase, as if some impulse in each of us had finally been catalyzed into action, so that we were casting aside the Sunday paper and moving toward the door with barely a word between us; and as if, once inside the church, we were discovering exactly where and who we were meant to be. That first service was excruciating, in that it seemed to tear all wounds wide open, and it was profoundly comforting, in that it seemed to offer the only possible balm. What I remember of that Sunday, though, and of the Sundays that immediately followed, is less the services themselves than the walks we took afterwards, and less the specifics of the conversations we had about God, always about God, than the moments of silent, and what felt like sacred, attentiveness those conversations led to: an iron sky and the lake so calm it seemed thickened; the El blasting past with its rain of sparks and brief, lost faces; the broad leaves and white blooms of a catalpa on our street, Grace Street, and under the tree a seethe of something that was just barely still a bird, quick with life beyond its own.

I was brought up with the poisonous notion that you had to renounce love of the earth in order to receive the love of God. My experience has been just the opposite: a love of the earth and existence so overflowing that it implied, or included, or even absolutely demanded, God. Love did not deliver me from the earth, but into it. And by some miracle I do not find that this experience is crushed or even lessened by the knowledge that, in all likelihood, I will be leaving the earth sooner than I had thought. Quite the contrary, I find life thriving in me, and not in an aestheticizing Death-is-the-mother-of-beauty sort of way either, for what extreme grief has given me is the very thing it seemed at first to obliterate: a sense of life beyond the moment, a sense of hope. This is not simply hope for my own life, though I do have that. It is not a hope for heaven or any sort of explainable afterlife, unless by those things one means simply the ghost of wholeness that our inborn sense of brokenness creates and sustains, some ultimate love that our truest temporal ones goad us toward. This I do believe in, and by this I live, in what the apostle Paul called "hope toward God."

"It is necessary to have had a revelation of reality through joy," Weil writes, "in order to find reality through suffering." This is certainly true to my own experience. I was not wrong all those years to believe that suffering is at the very center of our existence, and that there can be no untranquilized life that does not fully confront this fact. The mistake lay in thinking grief the means of confrontation, rather than love. To come to this realization is not to be suddenly "at ease in the world." I don't really think it's possible for humans to be at the same time conscious and comfortable. Though we may be moved by nature to thoughts of grace, though art can tease our minds toward eternity and love's abundance make us dream a love that does not end, these intuitions come only through the earth, and the earth we know only in passing, and only by passing. I would qualify Weil's statement somewhat, then, by saying that reality, be it of this world or another, is not something one finds and then retains for good. It must be newly discovered daily, and newly lost.

So now I bow my head and try to pray in the mornings, not because I don't doubt the reality of what I have experienced, but because I do, and with an intensity that, because to once feel the presence of God is to feel His absence all the more acutely, is actually more anguishing and difficult than any "existential anxiety" I have ever known. I go to church on Sundays, not to dispel this doubt but to expend its energy, because faith is not a state of mind but an action in the world, a movement toward the world. How charged this one hour of the week is for me, and how I cherish it, though not one whit more than the hours I have with my wife, with friends, or in solitude, trying to learn how to inhabit time so completely that there might be no distinction between life and belief, attention and devotion. And out of all these efforts at faith and love, out of my own inevitable failures at both, I have begun to write poems again. But the language I have now to call on God is not only language, and the wall on which I make my taps and scratches is no longer a cell but this whole prodigal and all too perishable world in which I find myself, very much alive, and not at all alone. As I approach the first anniversary of my diagnosis, as I approach whatever pain is ahead of me, I am trying to get as close to this wall as possible. And I am listening with all I am.

Where the Horses Sing

WHERE THE HORSES SING

by Llewellyn Vaughan-Lee

May 20, 2021

Emergence Magazine

 

Witnessing a growing wasteland, Llewellyn Vaughan-Lee seeks the threshold that could bring us back to the place where the land sings—to a deep ecology of consciousness that returns our awareness to a fully animate world.

 

Llewellyn Vaughan-Lee, PhD, is the author of many books, including A Handbook for Survivalists: Caring for the Earth, A Series of Meditations, available as a free PDF, and editor of the anthology Spiritual Ecology: The Cry of the Earth. The focus of Llewellyn’s writing and teaching is on spiritual responsibility in our present time of transition, spiritual ecology, and an awakening global consciousness of oneness.

 

I LIKE TO WALK early and am often alone on the beach, the ocean and the birds my only companions, the tiny sanderlings running back and forth chasing the waves. Some days the sun rising over the headlands makes a pathway of golden light to the shore. Today, the fog was dense and I could just see two figures walking in the distance, until they vanished into the mist, leaving a pair of footprints in the sand until the incoming tide washed them away. It made me wonder what will remain in a hundred years, when my grandchildren’s grandchildren are alive? Will the rising sea have covered the dunes? Climate crisis will by then be a constant partner, and so many of today’s dramas will be lost in a vaster landscape of primal change.

Sensing this reshaping of the seashore, where the waves roll in from across the Pacific, makes my mind stretch across horizons. How this land and our own lives have evolved. One story of science says it was only seventy thousand years ago that humans left Africa on their long migrations across continents, arriving here on the Pacific coast just thirteen thousand years ago, when the Bering Strait was dry land and not ocean; or possibly they came earlier in boats down the coast.¹ But how was life then, long before the written word, when we traveled as small groups, communities of hunters and gatherers? What was the consciousness of our ancestors, before agriculture, long before cities or our industrial way of life, and what did we lose as we settled the land, and then forgot it was sacred?

They may have carried few possessions, but their consciousness contained a close relationship to the land, to its plants and animals, to the patterns of the weather and the seasons, which they needed for their survival. Fully awake with all of their senses, they had a knowing, passed down through generations of living close to the ground, even as they migrated across the continent. Today we are mostly far from the land and its diverse inhabitants. Cut off from these roots, we have become more stranded than we realize, and while our oncoming climate crisis may present us with many problems, we hardly know how to reconnect, to return our consciousness to the living Earth. It is as if, having traveled to the far corners of our planet, we now find ourselves in an increasing wasteland without knowing how to return to where the rivers flow, to where the plants grow wild. And unlike our ancestors, we cannot just pack up and move on, because this wasteland surrounds us wherever we look, like the increasing mounds of plastic and other toxic material we leave in our wake.

And sadly, tragically, our consciousness has become divorced not just from the land under our feet but also from the unseen worlds that surround us. Anyone who looks at the animals in the Paleolithic cave paintings in southern France with a receptive awareness can see that the physical and spirit world are infused together. Those early artists were imaging not just physical animals but spirit beings, shamanic, magical. This is part of their mystery and intensity. And this knowing continued for thousands of years, whether experienced in relation with the powerful beings that for the Native Americans are present in all natural things, invisible but everywhere, or expressed through veneration of the kami, the sacred spirits that exist in nature, mountains, rivers, earthquakes, thunder, animals, and people, which until recently belonged to an elemental Japanese consciousness.² For most of our history the inner and outer worlds were woven together, as shown in the myths and stories that defined our existence.

Have we wandered so far from the source that we cannot return?

Walking the shoreline, watching the little birds searching for insects, my awareness drawn to the sky, the sea, and the shifting sands, I wonder at this gulf between the simple, magical awareness of our ancestors, and our present-day mind, as cluttered as our consumer world. What has happened to our consciousness, now divorced from the multidimensional existence that used to sustain us? Did we need to exile ourselves from this primal place of belonging? And now, as we tear apart the web of life with our machines and images of progress, is there a calling to return, to open the door that has been closed by our rational selves?

When the fog is dense and you can only see a few yards in front of your feet, the world around becomes more elemental. Watching each wave come to the shore is like watching the breath. Sometimes my feet become wet from the rising water, or I move further up the beach. I try to keep my mind empty, part of the sky and the waves, simple, essential. Here nothing is separate, and the inner and outer worlds are closer.

I cannot return completely to a world in which spirit and matter are always united—I carry too many images from a culture that has denied that the inner world even exists. But I can live closer to this threshold, this place where the waves and the sand meet. I can recognize how easily our defined world can be washed away—how soon the waters will rise. And when many of our toys of triviality, the “things” that clutter our houses and awareness, are lost in the tsunami of climate change, I can be like the Moken, the nomadic boat people of East Asia, who knew to go to deeper water when the waters rose. They remembered the old stories, the old ways, the wisdom of their ancestors, and so their boats rode out the storm—unlike the fishermen who remained close to the shore and perished in the tsunami.

Always there is this primary place of belonging in the land and in our souls. It used to be a part of the way we lived, how we walked and breathed. Crossing oceans and continents, we carried it with us, a lodestone for our existence. For thousands and thousands of years, it was an essential part of us, never forgotten, because how could you forget the feel of the rain on your skin, or the sound of water flowing over stones? How could you forget the stories and songs passed down through the generations? It is only very recently in our human history—only a few hundred years amidst thousands—that we forgot, that we lost this thread, that our mind ceased to be a part of both the land and the unseen worlds. That we forgot that everything we can see and touch is sacred, and in our forgetting no longer inhabited a world in which everything was alive with spirit, the wind and the rain, the plants and animals.

Have we wandered so far from the source that we cannot return? Will climate crisis isolate us even more in our cities as nature becomes more unpredictable? As we try to use our science, our computers to save us? Or is the doorway to return nearer than we know, just as in that moment when we awake and our dreams are still present, before they are lost with the daylight? What would it mean to return to this numinous land, alive in ways we no longer understand, where the Earth can speak to us in its many voices? Or more vital, can we transition through this present self-created crisis without this inner and outer knowing, without this awareness that was central to so much of our human journey?

IT IS EASY to dismiss the magical world as just a fairy tale belonging to childhood or old tales. To maintain that what we need at this moment more than ever is hard science, that carbon reduction and loss of biodiversity are our most pressing concerns. And yes, there is important work to be done reducing our industrial imprint, restoring wetlands and wild places. But if we do not remove the rational blinkers from our consciousness, how can we respond to the deeper need of the moment, and recognize that we are part of a fully animate world? If we are to become partners with the Earth, living our shared journey, we have to once again speak the same language, listen with our senses attuned not just to the physical world but also to its inner dimension. We cannot afford to continue to dismiss so much of our heritage—the thousands of years we were awake to an environment both seen and unseen.

And yet this knowing has been censored so effectively from our present mind that we do not even know how to read the signs, how to look and listen, how to be in the space where dreams are woven into consciousness. We may speak about the need for a new story, one that is not based upon exploitation and greed but recognizes the interdependent oneness of the living world. But real stories arise from the inner worlds, only then do they carry the numinous power that can change a civilization. Myths are not rational, but belong to a deeper dimension of our psyche. We can see the emotive power of the false stories that surround us—whether the recent myth of endless economic growth that is the foundation of our consumer world, or the more recent distortions of social media that grip our collective consciousness. We are living these pathological stories without fully recognizing how much we respond to their emotive and psychic power. The cold facts about climate change and loss of species have not changed our behavior, while conspiracy theories and stories of stolen elections have seized our beliefs. Is our collective consciousness only open to dark myths, such as the Kraken, a tentacled creature of Norse mythology that arises from the deep, swallowing ships?³

Now as we stand at this crossroads, do we have to wait for our present society to fall apart? Are we caught in too many patterns of social and economic divisiveness? Where do we find the hidden gateway into the garden—a place where we are no longer exiles in our own land, living by the “sweat of our brow,” but can hear and then live the songlines of the land; where dreaming nourishes our daily life? Our ancestors are still all around us, in our DNA, in the land, in the spirits still present behind the veils of our rational self. In the millennia of our human history, it is only a few years since most of us divorced ourselves from these companions, and decided to walk alone, unaccompanied, no longer understanding our primal relationship to the Earth and Her ways, no longer speaking the same language, singing Her songs. And those few who carried that remembrance experienced the suffering and pain of that separation, as they struggled to stay true to the songs, dreams, and ceremonies in a world increasingly covered with enforced forgetfulness.

Is it enough just to acknowledge that our ancestors lived in an animate world that is still around us, even if invisible to our eyes, intangible to our other senses? They lived in a world of kinship on many levels; not masters, not the dominant species, but part of a living tapestry—just one species among many—in which the hunter asked the spirit of the animal for permission to hunt, and the gatherer for the plant’s blessing to harvest. Here there was no hierarchy but an interdependent world both physical and spirit, all part of one community that could communicate through dance and dream, song and prayer.

If we are to become partners with the Earth, living our shared journey, we have to once again speak the same language, listen with our senses attuned not just to the physical world but also to its inner dimension.

For them dreaming and waking were not separate but part of a multilayered texture of existence, where dreams could guide the hunt and the spirits of animals and plants were welcomed. And sometimes they ventured deeper into the spirit world through visions, and had access to a wisdom that could help their whole community. For example, the Lakota medicine man, Black Elk, who walked this land less than a century ago, had a seminal vision when he was nine years old that took him to where the horses were singing, and the Thunder Beings spoke to him of the destiny of his people, how his “nation’s hoop was broken.” The spirits called upon him to help restore his people through an awareness of all of life’s sacred nature and its inherent unity:

And while I stood there I saw more than I can tell and I understood more than I saw; for I was seeing in a sacred manner the shapes of all things in the spirit, and the shape of all shapes as they must all live together like one being.⁴

Our present world is divisive, our consciousness fractured. Our collective values produce greed and endless desires. Science and its foster child, materialism, have become a broken mythology, evident in the ecocide it has created. Where are the visions to guide us, the spirits to sustain us, the singing horses to accompany us? Are we still hoping to find an answer in technology, in its soulless succession of ones and zeros? Or can we begin to remember the lands we have left, the spirit-filled world we have abandoned?

MY OWN GARDEN, on a hillside beside the bay, is a place where the worlds come together: colors and fragrances; lavender; buddleia bushes, whose honey-scented flowers are so often full of bees; chamomile, yellow and white; jasmine, a cascade of evening sweetness; and the soft magic of the spirits that are welcomed, at home like the quail with her babies in the early summer, hiding between the plants. This is how the land was always alive, seen and unseen, movement and stillness. And we were a part of it all, our senses attuned in ways long lost. And now, as the Earth is calling out to us to remember Her sacred ways, there is the possibility to return, to walk as our ancestors walked, to be a part of the world coming alive after a long winter, after storms and snow, after a landscape so barren it pains the eyes.

Here, where the land sings, where the worlds meet, is a way to be that resonates with both the soil and the soul. Making a garden sing, for the unseen to be present, is a simple act of welcoming the worlds our ancestors knew, the spirits of the land as well as the beings of light. I have found it is simplest through an openness of heart and a deep knowing that we are surrounded, nourished, and met in ways beyond our rational minds: a multidimensional kinship. The colors of the flowers then reveal a vibrancy beyond the physical, and even the stones in the garden feel awake.⁵

This is a simple celebration of the wonder that was always around us, and a nourishment we need for our shared journey together into an uncertain future. It is hard to see how the coming decades will unfold. If the year of the pandemic has taught us anything it is how unpredictable the present moment is, how fragile our present systems. We do not know how much of our present way of life will be lost as the wildfires rage and the seas rise. Will we retreat into the bunkers of materialism, or step into a different way to live with the land? But this moment is also an opportunity to return to an essential awareness that belonged to our ancestors, which, although we have dismissed and forgotten it, is not so far away.

On any journey it is necessary to decide what to take—both for traveling and the new life that awaits. This deep ecology of consciousness that embraces a fully animate world can sustain us, giving us access to the wisdom of the Earth, a knowing we need for the turbulence of this transition. Without this quality of consciousness there is the danger we will just remain in the barren wasteland created by our rational mind, will not fully wake up from the nightmare that is poisoning the planet. Maybe the land and its spirits can welcome us awake, help us to fully see, hear, and inwardly sense the garden we never really left.

ENDNOTES

1. While the creation stories of North America’s Indigenous peoples teach that they have always been here, that they were created here, science-based theories tell different stories of how the First Peoples arrived to North America. For more than half a century the prevailing theory was that thirteen thousand years ago the Clovis culture arrived, when small bands of Stone Age hunters walked across a land bridge between eastern Siberia and western Alaska, eventually making their way down an ice-free inland corridor into the heart of North America. A subsequent theory is that fifteen thousand years ago the earliest inhabitants arrived by boat, traveling down the Pacific shoreline. While a recently emerging theory is that humans may have arrived earlier, at least twenty thousand years ago, when the Bering Strait was high and dry.
2. Kamiare the spirits, phenomena, or “holy powers” that belong to nature and are manifestations of musubi, the interconnecting energy of the universe. They are revered in Shinto, the earliest religion of Japan. There are, of course, many other inhabitants of the unseen worlds—from angelic beings to darker, elemental forces. For example, the Celtic tradition refers to the three realms: Annwn, the world below; Abred, the middle world of nature and human affairs; and Gwynfed, “the white life,” the upper world or heavens. Nature spirits or devas—which inhabited much of our pre-industrial world—belong to the middle world, while angels, beings of light, belong to the upper world.
3. Conspiracy theorists supporting Trump have spoken about “unleashing the Kraken.”
4. This is part of a much longer and very powerful vision in which the Thunder Beings spoke to him, spirits revered like human grandfathers. His vision continues: “And I saw that the sacred hoop of my people was one of many hoops that made one circle, wide as daylight and as starlight, and in the center grew one mighty flowering tree to shelter all the children of one mother and one father. And I saw that it was holy.” The whole vision is recorded by John G. Neihardt in Black Elk Speaks.
5. Sacred landscapes have this quality: for example, the mountains that are the “heart of the world” of the Kogis in Colombia, or mountains and lakes in Tibet imbued with sacred meaning, where protector deities are often painted on the rocks. Some of the land around Glastonbury in England has a similar, ancient, earth magic.

"If You Would Go Out on a Limb for Us, It Might Just Save Our Lives" - Nicholas Kristof, NYT 5/29/21

[I'm sending this column of Nicholas Kristof from today's New York Times to family and close friends, although I know most of you read the Times and that you have probably read Kristof's column. Many of you know of my high regard for his recognized humane perspectives, including two Pulitzer Prizes for his work on (and from) China and Darfur. So for those of you who may have missed it, or might read it again (a practice I'm grateful to have learned early, and find of even greater value as an elder). 

[The first thing that struck me was its length: about two-thirds longer than a typical opinion piece, his own or others'. The second tip was that he writes from Yamhill, Oregon, the town in which he was raised and to which he often returns, especially, as I recall, when his writing turns to subjects about which he cares most deeply.

[The pandemic is thankfully in recess for most (not all) of us here in the U.S., which means it's time for us to begin to assess its impact, as well as to recognize that elsewhere in this beleaguered world of ours it continues to take a terrible toll (India, Argentina, Brazil...) 

[That assessment is what Kristof is doing here, with particular attention to longtime friends, old neighbors, friends of friends and friends of neighbors. He knows it's not likely to be an easy read, but he is fundamentally a hopeful person, and there is hope in what follows. There must be hope, as well as love — the two speak, for him, for us, as twins that sustain our lives, our ways of living truly.]

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‘If You Would Go Out on a Limb for Us, It Might Just Save Our Lives’

May 29, 2021

 

 

Credit...Matt Black/Magnum Photos

 

By Nicholas Kristof

YAMHILL, Ore. — As more vaccinated Americans emerge, blinking, to survey our post-apocalyptic world, it’s becoming increasingly clear that many of our fellow citizens may never fully recover — even if they didn’t actually contract the coronavirus.

That’s because quite apart from the direct effects of the virus, the pandemic has aggravated mental illness, domestic violence, addiction and childhood trauma in ways that may reverberate for decades.

My friends who started out prosperous have ridden out the storm in vacation homes and seen their investments soar. Here in rural Oregon where I grew up, my friends who were already down and out are mostly struggling, homeless or even dead, and there is similar anguish across a broad swath of the United States.

That’s why President Biden’s proposals to invest in families and working-class Americans are so important. Just as we acted forcefully to address the virus, we should also move decisively to address America’s persistent pandemic of despair, addiction and educational failure.

Two of my friends overdosed on heroin during the pandemic, and the girlfriend of one is now self-medicating with meth and is wanted by the law. One of my homeless friends died; another, newly homeless, begs me for money; his mother pleads for me to refuse for fear he will use it to buy drugs and again overdose.

A social worker in Oregon told me of a vulnerable family recently devastated:

A 9-year-old girl and her 11-year-old sister already were facing challenges before the virus arrived, for their mom was wrestling with drug addiction and no longer much in their lives. But their dad was trying hard to fill that void, and they were getting by.

Then the father lost his restaurant job early in the pandemic, so he was home with the kids as they grappled with remote schooling. With the financial stress and constant time together, they got on one another’s nerves. He wanted to be a good dad, but he drank too much and couldn’t always control his anger or cope with life’s strains.

Then one day this spring the dad spent an excruciating hour stuck on hold while calling the state employment office; he finally slammed the phone down in frustration. The kids were hungry — perhaps a bit whiny — and demanded lunch, so he started to make them something. He was also tipsy, and he got into a heated argument with his children about their mother.

At that point, he lost it. He placed his hands around his 11-year-old’s neck and began to strangle her. The younger daughter rushed to her sister’s rescue, and the father hit them both while shouting curses that he didn’t mean.

“I’m done with you!” the father yelled to his children. “I don’t want to see you anymore.”

The kids ran to the house of a neighbor, who called 911. They have no broken bones, but they won’t easily forget the trauma of being attacked by their dad — he had been their responsible parent! — or their ache and fear as they were placed in a shelter pending the outcome of a criminal investigation.

The father is remorseful and blames the alcohol. It’s a tragedy for the entire family, and if it hadn’t been for the coronavirus, he would have been at work, the children would have been at school, and he wouldn’t have had that frustrating phone call.

While children in rich families were being tutored individually at home, this family was imploding.

That is what the virus did: It seized upon America’s inequality and hugely magnified it.

*

This indirect toll of the virus can’t yet be calculated. But the pain spans all regions of the country, urban and rural areas alike, reverberating in myriad complicated ways: A teenage girl cuts herself, frazzled parents exchange blows, a boy is shot as murder rates rise.

The clearest secondary effect is an increase in drug use, for the number of Americans dying from overdoses set another record, an estimated 91,000 for the 12 months ending in October.

That’s because in-person counseling and support groups were suspended, because many people felt more anxious and stressed and because so many Americans feel isolated and lonely. So they self-medicate.

Across the country, there’s growing concern about fentanyl overdoses arising from the isolation. The Beaverton school district near here warned recently that “we’ve lost several students to fentanyl-related poisonings.”

Alcohol kills even more Americans than drug overdoses do, and sales figures and surveys suggest that problem drinking has risen significantly during the pandemic.

Suicide is more complicated. It’s too early to have solid data, but preliminary figures indicate that suicide fell 5 percent in 2020, and the organization Crisis Text Line reported fewer inquiries mentioning suicide. Conversely, visits to emergency rooms because of children’s mental health crises increased during the pandemic. Young people seem hit particularly hard, with one survey finding that more than a quarter said they “seriously considered suicide in the past 30 days.” By comparison, in 2018, 11 percent said they seriously considered suicide at some point in the previous year.

Part of the divergence by wealth and class is simply that stress has risen among those who are hungry or at risk of losing homes. David Blanchflower, an economist at Dartmouth, noted that 18 million Americans sometimes or often don’t have enough to eat, according to census data. More than 11 million are behind on rent or mortgage payments.

Significant increases in domestic violence have been reported during the pandemic, partly linked to increased drinking at home.

Child abuse is more difficult to gauge. Most experts I talked to believe that physical abuse (though perhaps not sexual abuse) has increased along with addiction and stress, but this view isn’t universal. In any case, the cancellation of in-person instruction has meant that abuse of children is less visible and they have fewer opportunities to confide in an adult to get help.

“In this pandemic we’re all isolated, so kids haven’t had that connection with that safe neighbor or the Sunday school teacher,” said Russell Mark, who runs a shelter for abused children, Juliette’s House, in McMinnville, Ore. “So kids have no place to turn.”

“We have a huge number of walking wounded,” he added.

School closures also mean something very basic: Many disadvantaged kids aren’t learning. One study warned that three million children in the United States have missed all formal education, remote or in-person, for a year.

“Some kids we just lose,” Melissa Rysemus, the principal of Interagency Academy, an alternative school in Seattle, told me. During more than a year of remote instruction, only about half of the school’s children attended classes, and some of them didn’t turn on their cameras.

Two of Rysemus’s students were killed during the pandemic, one shot by a boyfriend and one shot in his doorway for unknown reasons.

One way to assess the impact on children is to count “adverse childhood experiences,” or ACEs. These can be a parent beating or regularly swearing at a child or partner, or parents divorcing or abusing drugs or alcohol. Many children have one ACE, but those who have several are more likely as adults to suffer from cancer, heart disease and other ailments, as well as to abuse drugs, miss work or even kill themselves.

Several child experts told me that the pandemic has been an ACE machine, with more domestic violence, drug abuse and turmoil in homes, in addition to about 40,000 children losing a parent to Covid-19 itself. Given what we know about ACEs, today’s traumatized children may suffer increased risks for decades to come, and some may transmit the disadvantage to the next generation.

*

I’ve been worrying during this pandemic about an old friend of mine, whom I’ll call Dell. He’s smart and charming, but his grandfather was an alcoholic, and his father — a wonderful friend of mine — abused drugs and alcohol until his death six years ago. Dell started using drugs at 12, burglarizing homes to support his habit, but then three years ago, he turned over a new leaf.

Dell was a star of a recovery program, got a job, avoided drugs for more than two years and was a fantastic dad to his two children. My wife and I told him about research on the importance of talking to infants, and he began speaking to his kids constantly.

In February 2020 on the eve of the pandemic, I saw him and his new wife, and he told me he had been promoted to be a manager. We embraced and celebrated: He was going to be the one to break the cycle! His kids would thrive!

Then Covid-19 arrived, and he no longer could attend support meetings and no longer had to take urine tests — “no support and no accountability,” as his mother put it. Dell received some wrenching personal news and coped by shooting heroin. He overdosed, and the hospital barely brought him back to life.

Dell returned to drugs, and his baby soon had to get medical treatment for somehow ingesting meth when his parents were high. In quick succession, Dell lost his job, lost the baby to foster care, lost his apartment and gave up his other son to be raised by others.

A good man who loved his children and had been doing so well had seen his life collapse and was now living in his car with his new wife. His baby is now being put up for adoption.

“Life is bleak and I did it to myself,” he texted me recently. “Living in a 1996 Honda Civic and not seeing my kids because I don’t have a roof is the worst.” He asked me to help by investing in a scheme he had devised to house people in shipping containers.

“If you would go out on a limb for us,” he said, “it might just save our lives.”

I was heartsick, but Dell’s mother, who herself has been drug-free for six years, begged me not to give him money or anything that he could sell; she fears that the proceeds would go to drugs that would kill him. The best hope to save his life, she said wretchedly, is for him to be arrested and go through detox.

“I’ve never seen him this bad,” his mother told me.

*

This column may seem like a depressing read, but the truth is that while people relapse into addiction, they also, miraculously, pull themselves out — with help.

Years ago in Nashville I met Shelia Simpkins, who was trafficked into prostitution at the age of 6. She spent many years enslaved by violent pimps, struggling with addiction and repeatedly getting arrested but finally left with the help of a program called Thistle Farms. She earned a B.A. and helped countless other women start over.

Since the pandemic began, Simpkins completed her master’s in social work at Tennessee State University and was recently appointed head of residential services for Thistle Farms and to the board of the National Trafficking Sheltered Alliance. She exemplifies the grit, resilience and potential that are deeply woven into the human fabric.

The toll of the pandemic should underscore the importance of Biden’s three-part proposal to invest in America and Americans. The coronavirus has interacted with half a century of inequality, despair and family dysfunction to shatter those who were already fragile. We should fight back with vaccines and P.P.E., yes, but also with policies to address the underlying inequality of opportunity.

No set of policies can solve all the problems, but Biden’s three-part proposal would invest heavily in left-behind Americans and give needy children a hand up.

The blunt truth is that it is difficult to heal adults like Dell who have wrestled with addiction for many years and have limited education or job experience. The best time to have helped Dell was when he was 3, or perhaps 13, not now that he is an adult raising his own children. As an adage attributed, perhaps incorrectly, to Frederick Douglass puts it, “It is easier to build strong children than to repair broken men.”

Biden’s child tax credits could reduce America’s staggering rates of child poverty by about half. High-quality pre-K would be a lifeline for children in chaotic homes. Child care would make it easier for parents to hold jobs. Bandwidth-for-all would allow families access to the internet. Free community college would lead to better jobs and stronger families. Investments in health care would make it easier for parents to get drug treatment and mental health support.

Melissa Teague was the longtime girlfriend of an old neighbor of mine, Keylan Knapp, a good man who died of a heroin overdose as the pandemic began. Melissa’s father also abused drugs, and she has herself been wrestling with addiction since she was 13, when she was prescribed painkillers for migraines.

“Now it’s kind of a way of living,” she told me.

Keylan and Melissa, 2018.Credit...Nicholas Kristof

Sweet and shy, Melissa has served prison sentences for drug-related offenses, and she also suffers from anxiety. Keylan’s death complicated everything, for she (wrongly) blamed herself. “I miss him so much,” she lamented. “Every day seems to get harder.”

“I had to take an anxiety pill to call you,” she added. Because of her anxiety, she said, she missed a court appearance and is wanted by the police.

Melissa adores her 14-year-old son, and her foremost goal is to see him flourish and avoid the minefields that now represent her life.

“I’m tired of drugs killing everyone I love,” she said.

That’s how I feel, too. The pandemic has shown more than ever that we inhabit two Americas, but finally this year we have a fighting chance to adopt policies that can help those left behind — especially children. As we end the coronavirus pandemic, we also have a chance to tackle the pandemic of despair and inequality that holds back so many Americans.

Melissa is trying to be upbeat. “I just keep reminding myself that God is working behind the scenes, even though I may not see anything good,” she mused. She promised me that she wouldn’t overdose, and the next day she summoned the courage to attend a Narcotics Anonymous meeting.

She was feeling hope, knowing that there is a better path forward. We as a nation just have to take it.

 

Nine Years to Zero: The Climate Emergency Movement

Nine Years to Zero:                         The Climate Emergency Movement    May 12, 2021   The movement to address the climate emergency at the scale and speed required is growing. Today TCM, along with over 650 allied organizations, has sent a letter to key Democrats in Congress demanding a Renewable Energy Standard to achieve 100% renewable energy by 2030 be included in the infrastructure package that is currently in the works. Please retweet and repost to help increase the pressure to achieve this key goal.   Big news out of Hawaii: After diligent work from nearly 40 organizations that make up the Hawaii Climate & Environmental Coalition, the Hawaii legislature passed Senate Resolution SCR44, declaring a climate emergency in the state on April 29, 2021, paving the way for more comprehensive, urgent climate action at the state level. This resolution is the first state-level declaration of climate emergency in the United States. As the only U.S. state surrounded by the rising sea, this move sends a message about the severity of the climate emergency and the need to act to meet the scale of the crisis.    This declaration brings the total number of climate emergency declarations in the U.S. to 146 within 24 states. 12.49% of United States citizens now live in a town, city or state that has declared a climate emergency.   These shifts are happening because awareness of the reality of the climate emergency is finally reaching a tipping point. A new Harvard CAPS-Harris Poll found that 52% of those surveyed believe “we are under a climate emergency.” Among those polled, a higher number of Democrats and non-white respondents agreed with the climate emergency frame.    On the policy front, local climate action continues to demonstrate a key pathway for making progress toward Climate Mobilization. After declaring a climate emergency in November of 2019, the City Council in Ann Arbor, Michigan officially adopted their $1 billion A2Zero climate action plan last month, with a 2030 deadline for net-zero emissions. This is a massive commitment from a city of roughly 120,000 people and comes after dedicated organizing and collaboration in the city.  Climate Mobilization Network Launch     On May 3, we launched our Climate Mobilization Network, a new space for local climate emergency groups to connect, share their work, and take action together. If you would like to learn more about joining the network, contact Organizing Director Rebecca Harris at rebecca.harris@climatemobilization.org   Action in the Works   The National Climate Emergency Act, introduced in February by Sen. Bernie Sanders, Rep. Earl Blumenauer and Rep. Alexandria Ocasio-Cortez, would give the President additional tools to cut emissions, while creating accountability, oversight and a road map for equitable climate action. The bill is already supported by at least 50 members of Congress, but much more support is needed to pass the bill. You can take action here — Tell Congress to pass the National Climate Emergency Act.   The Democratic congress has seen a slew of climate bills introduced in recent weeks, including the THRIVE Act, which includes an economic recovery package that would put over 15 million people to work across the economy and cut climate pollution in half by 2030. The plan advances gender, environmental, Indigenous, economic, and racial justice, with particular attention to Black and Indigenous communities. While the emission reductions in this act are too slow on their own, this would be a great start. We appreciate and support the effort to create benefits for frontline communities and working Americans as a core focus of this legislation.    In an important move that demonstrates the kinds of bans needed to make real progress, French lawmakers have voted to outlaw short, domestic flights that could be covered by train in less than 2.5 hours.    Impacts and Setbacks   California’s drought is necessitating expanded restrictions across the state as residents brace for the coming wildfire season. Native Communities in the Pacific Northwest are being displaced by rising waters. Recent findings indicate that fossil fuel air pollution is responsible for almost 1 in 5 global deaths each year from factors like heart disease and lung cancer, as well as exacerbated impacts of COVID-19. Finally, melting glaciers caused by global warming are largely responsible for the earth shifting on its axis due to redistribution of water across the globe. Clearly we are in a climate emergency, and desperately need an urgent, whole-economy, whole-society response.    Despite the improvement of political rhetoric and some promising proposals in the works, carbon emissions have increased in 2021 by the second-highest rate in history, as governments fuel a post-COVID recovery with stimulus funds aimed at the fossil fuel-powered economy.  Climate action continues to be challenged across  the U.S.:  The governor of Louisiana has introduced a bill that would make his state a “fossil fuel sanctuary state,” deepening Louisiana’s history of air pollution in poor and majority black parishes. And all over the country, the GOP has been passing laws that directly attack those brave enough to protest injustice, from barring those who protest from ever holding public office in Indiana, to protecting those who hit protestors with their cars in Oklahoma and Iowa.  Upcoming Events   The Movement for Black Lives is launching the Red, Black & Green New Deal Initiative — a multi-year Black climate campaign to set a national Black Climate Agenda for a  sustainable future in defense of Black lives. The Initiative puts Black liberation at the center of the global climate struggle, and addresses the impact of climate change and environmental racism on Black communities.    Look out for the upcoming release from Climate Mobilization ally and acclaimed author Jeremy Lent. The Web of Meaning proposes a new and coherent story of connectedness that is based in science and interweaves the great insights of wisdom traditions.

 

Two Short Essays on Raoul Peck's extraordinary new documentary film series: "Exterminate All The Brutes"

1. NEW DOCUMENTARY “EXTERMINATE ALL THE BRUTES” WAS 500 YEARS OF GENOCIDE IN THE MAKING

The fact that Raoul Peck’s new HBO film on white supremacy exists shows that something profound about the world is changing.

Jon Schwarz
The Intercept
May 2, 2021

 

IN THE FINAL episode of Raoul Peck’s HBO documentary, “Exterminate All the Brutes,” Peck says in a voice-over, “The very existence of this film is a miracle.”

That is 100 percent true. Before this moment in history, it would have been impossible to imagine that one of the world’s largest corporations — AT&T, owner of HBO, with a current market cap of $220 billion — would have funded and broadcast a film like this. The fact that it somehow squeezed through the cracks and onto our TVs and laptop screens demonstrates that something profound about the world is changing. Decades, centuries of people fighting and dying were required both to widen the cracks and mold someone like Peck, the right human at the right time, to step through.

“Exterminate All the Brutes” is a sprawling disquisition — four episodes, each an hour long — into the invention and consequences of 500 years of “white” supremacy, presented via a high-gloss pastiche of old footage, newly filmed dramatizations, and clips from Hollywood movies. “White” needs scare quotes because the film makes clear that whiteness is not something that exists in reality — like, say, the moon — that is right there whether we believe in it or not. Instead, it’s something imaginary that we’ve somehow all agreed on, like pieces of paper having value.

These two made-up concepts meet in the $100 bill via the man on its face, Benjamin Franklin. In 1751, Franklin wrote an essay that makes clear that anyone can be classified as “white” or read out of the white race, depending on the needs of the moment.

Franklin was desperate to keep the British colonies “white,” but by white, he didn’t mean European. For Franklin, only the English and Saxons counted. Germans, Swedes, Russians, and the French were hilariously “swarthy,” and thus “will never adopt our Language or Customs, any more than they can acquire our Complexion.”

At the same time, as the miniseries illustrates, the English were colonizing Ireland and demoting its nearly translucent inhabitants to nonwhite. A famous British clergyman named Charles Kingsley, extremely liberal by the standards of the day, wrote home from a trip to Sligo that the people somehow had skin “as white as ours” but nevertheless were subhuman “chimpanzees.” In the U.S., the Irish were the standard by which nonwhiteness was measured, to the extent that African Americans were sometimes referred to as “smoked Irish.”

Of course, America eventually promoted the Irish to white, on the condition that they would be team players. Across the world in South Africa, the apartheid regime decided that Japanese immigrants were loyal enough to be “honorary whites.” The sorting process can even be seen in real time in a 1949 Atlantic article by a friend of Franklin D. Roosevelt about his trip to the newly born Israel. The country, he explained, could be useful as “the best guarantee” for Western interests in the area. Jewish people, who had previously been “moth-eaten” and “grease-spotted,” now possessed “physical beauty, healthy vitality, politeness, good nature” and were comparable to Thomas Jefferson. Arab people were in the way but “about as dangerous as so many North American Indians,” and therefore nonwhite and “foul, diseased, smelling, rotting, and pullulating with vermin.”

Peck may be only the filmmaker who would want to take on this gigantic subject and then manage to present it as is, simultaneously terrifying and preposterous. Born in Haiti — i.e., the western half of Hispaniola, the island where Columbus landed in the “New” World — Peck has lived all over the planet and has a humanistic sympathy for all people, both at their best and their absolute worst. He’s made several dozen films, many documentaries, and was nominated for an Oscar in 2017 for “I Am Not Your Negro,” about James Baldwin.

At the outset, Peck says, “This is a story, not a contribution to historical research,” and he knows what he’s doing as a storyteller. Every minute of the miniseries has startling moments that examine the story of Europe’s colonization of the world from the other end of the gun — or, by this point, the other end of a Predator drone’s AN/AAS-52 Multi-Spectral Targeting System. Manifest Destiny, the White Man’s Burden, France’s Mission civilisatrice, Spain’s Misión civilizadora, Portugal’s Missão civilizadora — all are reframed so they can be seen as the code words they were.

Peck also does a masterful job excavating how this idea was birthed. It wasn’t that Europeans decided that they were superior to the rest of the world’s people and therefore had to conquer them. It was the other way around: The rest of the world had the land and gold that Europe coveted, and so, over hundreds of years, Europeans developed a jerry-rigged justification for how stealing it all was okay and indeed praiseworthy.

“Exterminate All the Brutes” borrows its title from a famous line in “Heart of Darkness,” the 1899 novel by Joseph Conrad about the colonizing of Congo. (Moviegoers may be more familiar with “Apocalypse Now,” an adaptation of the book with the location switched to Vietnam.) At one point, the narrator, Marlow, explains why there had to be some kind of reason for the rapine and plunder:

It was just robbery with violence, aggravated murder on a great scale … the conquest of the earth, which mostly means the taking it away from those who have a different complexion or slightly flatter noses than ourselves, is not a pretty thing when you look into it too much. What redeems it is the idea only. An idea at the back of it; not a sentimental pretense but an idea; and an unselfish belief in the idea — something you can set up, and bow down before, and offer a sacrifice to …

A report by the upriver colonial agent and mass murderer Mr. Kurtz makes clear what this means in practice. Kurtz begins by declaring, “By the simple exercise of our will we can exert a power for good practically unbounded,” and quickly degenerates into an exhortation to “exterminate all the brutes!”

This was not some oversimplification written to make a tendentious point but instead an exact depiction of reality, then and now. Trent Lott, the Senate minority leader at the start of the Iraq War in 2003, initially asked for prayers for the U.S. military “as they engage in an intense but noble battle … We went in there to free those people.” Six months later he mused, “If we have to, we just mow the whole place down, see what happens.”

The series jumps around in time to examine a seemingly endless number of genocides — some that may be hazily remembered today, many that are totally forgotten. But Peck’s purpose is not just to make a list of atrocities. Rather, he is arguing a case that culminates in the film’s exceedingly disturbing last 20 minutes.

The Holocaust, Peck shows, was not an inexplicable outburst of madness, unconnected to the rest of history. It was instead the logical culmination of the ideology of European colonialism and white supremacy. “When what had been done in the heart of darkness was repeated in the heart of Europe, no one wished to recognize what everyone knew,” he says. “Auschwitz is the modern industrial application of established extermination methods.”

That’s where “Exterminate All the Brutes” leaves us. It does not offer any solutions or false hope. In fact, after watching it, it’s hard not to consider that whiteness is a demonic whirlwind that may end by destroying everyone — starting with its traditional victims but eventually engulfing people who thought that their whiteness would protect them and are in for a big surprise.

On the other hand, there is the miracle of the documentary’s existence. That by itself means that deep tectonic plates are shifting in the world’s consciousness. It’s not impossible that this film will someday be considered a key part of a long, complex, messy reckoning that will see whiteness relegated to humanity’s Museum of Terrible Ideas. If people have a future, it will be one in which tourists come and gape in horror that anyone ever thought this awful concept made sense.

 

2. FROM "DEMOCRACY NOW":  RAOUL PECK – INTERVIEWED BY AMY GOODMAN AND NERMEEN SHAIKH FOLLOWING PECK'S 4-PART SERIES "EXTERMINATE ALL THE BRUTES"

A new four-part documentary series, “Exterminate All the Brutes,” delves deeply into the legacy of European colonialism from the Americas to Africa. It has been described as an unflinching narrative of genocide and exploitation, beginning with the colonizing of Indigenous land that is now called the United States. The documentary series seeks to counter “the type of lies, the type of propaganda, the type of abuse, that we have been subject to all of these years,” says director and Haitian-born filmmaker Raoul Peck. “We have the means to tell the real story, and that’s exactly what I decided to do,” Peck says. “Everything is on the table, has been on the table for a long time, except that it was in little bits everywhere. … We lost the wider perspective.”

Transcript

This is a rush transcript. Copy may not be in its final form.

AMY GOODMAN: Republican lawmakers are continuing their attack on schools for teaching students about the true history of the United States, from the genocide of Native Americans to the legacy of slavery. Last week, Senate Minority Leader Mitch McConnell wrote a letter to Education Secretary Miguel Cardona criticizing what he described as the department’s promotion of revisionist history, including The New York Times 1619 Project, which reexamined the pivotal role slavery played in the founding of the United States. In his letter, McConnell wrote, quote, “Americans never decided our children should be taught that our country is inherently evil,” he said.

New York Times reporter Nikole Hannah-Jones, who created the 1619 Project, responded by saying, quote, “Republicans across the U.S. are pushing laws to mandate 'patriotic' education & to prohibit the teaching of the #1619Project and about the nation’s racist past.”

Well, today, we spend the hour looking at an epic new series that delves deeply into the legacy of European colonialism from the Americas to Africa. The documentary is titled Exterminate All the Brutes. It’s directed by the Haitian filmmaker Raoul Peck. It’s been described as an unflinching narrative of genocide and exploitation, beginning with the colonizing of Indigenous American land. This is the documentary’s trailer.

RAOUL PECK: Here is the story we have been told. In Columbus’s travel journal, they were discovered. But there is no such thing as alternative facts. There is something we need to talk about, three words that summarize the whole history of humanity: civilization, colonization, extermination. This is the origin of the ideology of white supremacy. This is me in the middle, and I just want to understand: Why do I bring myself into this story? Because I am an immigrant from a [bleep] hole country. Neutrality is not an option.

It’s time to own up to a basic truth, a story of survival and violence. We know now what their task truly is: Exterminate All the Brutes. It’s not knowledge we lack. You already know enough. What is missing is the courage to understand what we know. Who are we? What if, from the beginning, the story was told the wrong way? The nightmare is buried deep in our consciousness, so deep that we do not recognize it. And over the centuries, we lost all bearings, because the past has a future we never expect.

AMY GOODMAN: That’s the trailer for the HBO documentary series "Exterminate All the Brutes," which is available on HBO and HBO Max. Time mmagazine said the series, quote, “may well be the most politically radical and intellectually challenging work of nonfiction ever made for television.”
We’re joined by the Oscar-nominated Raoul Peck, who joins us from France. He was born in Haiti, grew up in the Democratic Republic of the Congo after his parents fled the Duvalier dictatorship. His past films include "I Am Not Your Negro" about James Baldwin, "Lumumba" about the Congolese prime minister, the founding leader of Congo, Patrice Lumumba, and "The Young Karl Marx."

Raoul Peck, it’s great to have you back on Democracy Now! This is an epic masterpiece, this four one-hour documentary series. Can you talk about how you went from I Am Not Your Negro, which was the story of James Baldwin, to creating this masterpiece?

RAOUL PECK: Well, basically, after "I Am Not Your Negro," I went throughout the world with the film. I was fortunate to be able to see how the film was received in many different places. And one of the common threads through that was the type of reaction that you just mentioned, like Senate Leader Mitch McConnell. You know, this denial is somehow a sign that they feel that they are entrenched now, they are attacked. There is great fear about some sort of civilization going overboard.

And for me, it’s a symbol that the type of lies, the type of propaganda, the type of abuse that we have been subject to for during all these years. I am old enough to have heard many other people, like Rick Santorum, Mitch McConnell and many others throughout the years. The only difference now is that we have the means to counter them. We have the means to tell the real story.

And that’s exactly what I decided to do, to, once and for all, put everything on the table without any semblance of holding back my punches. Everything is on the table, have been on the table for a long time, except that it was in little bits everywhere, because science, sociology, anthropology, etc., politics, have been cut up in little pieces, so we lost the wider perspective. And the film does exactly that, to bring us to the core story, to have the whole matrix of the last 700 years of basically Eurocentric ideology and narrative.

NERMEEN SHAIKH: Well, Raoul Peck, in providing this broader historical context, you trace the origins of contemporary modern forms of biological racism to the Spanish Inquisition and the so-called purity of blood statutes — that is, limpieza de sangre —

RAOUL PECK: Exactly.

NERMEEN SHAIKH: — that was a means of distinguishing old Christians from conversos — that is, Jews but also Moors — from the pure blood of Christians. These laws, you say, are the antecedents of the ideology of white supremacy. For the first time in the world, the idea of race based on blood was enshrined into law. So, how should we understand the continuities between the purity of blood statutes and the forms of racist violence we witness today? Because the entire argument of this truly magnificent work is that the past is not really past. It is, as you say, the past has a future that we can’t anticipate.

RAOUL PECK: Well, the thing is that we are accustomed to not see history as a continuity, as you say. And we came from a very specific history. And we are not some sort of tribalist tribe that came out of nowhere. Today’s civilization is basically embedded in the capitalistic societies. And that story started around the 10th and 11th century with the first accumulation of riches, accompanied by killing and exiling of Jews, killing Muslims, trying to go all the way to Jerusalem. And those first Crusades were able to create a lot of — or not create, to basically extract a lot of riches that allows the monarchy to be able to finance trips to discovering new roads to the East.

And the accident, which it was, of the so-called discovery of the new continent was not something they planned. And when it happened, they basically created a totally new concept, which is the concept of discovery. And from that day on, you know, you could just go somewhere, put a flag, deploy military flags and say, “This is mine,” no matter who was on that land before.

And I remind you that at the time of Columbus, there were basically 100 million people on both continents in America. So, you can imagine what it meant. Within a hundred years, more than 90% of them were totally annihilated. So, it’s a very specific moment in the history of the modern world. For the U.S., it seems like it’s the beginning of a new world, but it’s not. It’s a continuity of a lot of action that have been the source of European civilization, basically.

AMY GOODMAN: Let’s go to a clip from "Exterminate All the Brutes," where you explain settler colonialism.

RAOUL PECK: From the beginning, the extension of the United States from sea to shining sea was the intention and design of the country’s founders. Free land was a magnet that attracted European settlers. This particular form of colonialism is called settler colonialism. But as a system, it requires violence. It requires the elimination of the Natives and their replacement by European settlers.

AMY GOODMAN: And this is another clip from your series, "Exterminate All the Brutes." In this dramatized scene, a white man, played by the actor Josh Hartnett, engages in a standoff with a Native American woman leader.

GEN. THOMAS SIDNEY JESUP: [played by Josh Hartnett] "I do not want to spill Seminole blood, kill Seminole children, Seminole women. Give us back the American property you stole from our good fellowman planters and settlers, and I will let you move to the Injun territory the U.S. government has provided for your people." ABBY OSCEOLA: [played by Caisa Ankarsparre] "You call human beings your property?" GEN. THOMAS SIDNEY JESUP: "They’re slaves." ABBY OSCEOLA: "You steal land. You steal life. You steal humans. What kind of species are you?"

AMY GOODMAN: So, we were listening to Abby Osceola, or the woman who plays her, of the Seminole Nation. You say her story goes deep into the history of this continent. Talk about who she is and why you choose to center her and the Seminole Nation in the first part of your series, including their solidarity with enslaved Africans.

RAOUL PECK: Well, the whole vision of the film is based in changing totally the point of view of who is telling the story. And in particular, because this story not only center from Europe but also center in the bottom or in the middle of the United States of America, I had to start the film from that particular point of view of this woman who is the head of her tribe, of her nation.

And basically, you know, the Seminole have been one of the rare tribes who were never really — who did not really obey to the enforcement of leaving their territories. And they were called the Invisible Tribe for a reason. So, it was important for me to start it from a point of resistance, from a point of an individual, of a woman. And watching this invader basically telling her to leave her land and to deliver the slaves that were — and, of course, you know, that’s a story that is not really well known, that a lot of slaves who escaped were welcomed by Seminoles and other tribes. And I wanted to start with that symbolic moment of resistance and also of solidarity, and from there, deploy the whole rest of the story.

NERMEEN SHAIKH: Well, Raoul, that is in one of the forms of continuity that you point to. The story of Native Americans is absolutely critical. And the erasure of this genocidal history, in particular in the United States, is evidenced, as you show, in the perverse use of Native American names and designations for military weapons, from Black Hawk to Apache, as well as military operations, the most recent and proximate of which was the May 2011 operation named Geronimo to assassinate Osama bin Laden. So, could you talk a little bit more about that, the way in which Native American history has been distorted, if not entirely erased, and the uses to which it’s been put in contemporary U.S. politics?

RAOUL PECK: Well, it’s clear that — and you see that throughout the film through different type of device or type of stories, level of stories in the film, is how everything is somehow connected. You know, the history of the Native American, which is, for me, the core story, whether it has been pushed out and erased sometimes or told the wrong way, it’s like a phantom. It’s already there. You can’t get rid of it. There are so many skeletons in those boxes, that they come up. And they are more and more coming out.

And it’s ironic that the very powerful U.S. Army, who was basically at its core created not only to fight the British at the beginning, but after independence was basically used to kill Indians and to keep slaves, Black slaves, on the plantations. So, basically, the U.S. Army, at the beginning, was the militia, you know? So, this story continues. It’s basically a story of 200 years, which is — in the whole history of humankind is nothing. So, as long — you can try to repress that story, but it’s coming out there. You know, as long as there will be Native American or there will be Black life, they will continue to tell that story. There is no escape from it.

And that’s why what I was saying at the beginning — you know, when you see people like Rick Santorum saying that, “Well, when we came, there was nobody on this land” — what did you do with the 100 million people? You have to explain that. So, it’s really — it becomes more and more absurd that Republican leadership at that level are capable of such ignorance. You know, it’s mind-bending. So, for me, it’s just the logic of the whole story. And that’s what we try to explain and to tell in this story of Exterminate All the Brutes. And I really — my objective is really to make sure that that kind of ignorance cannot be voiced anymore.

NERMEEN SHAIKH: Raoul, another possible form of repression, another idea that has been repressed, is something that Sven Lindqvist, in his extraordinary book Exterminate All the Brutes, from which your film substantially draws, he shows how closely intertwined the idea of progress is with racism and even genocide. And in the film, you explain Darwin’s central, if unintended, role in providing scientific validation for racial prejudice and hierarchies with his notion of natural selection, saying in fact that genocide came to be regarded as the inevitable byproduct of progress. You show in the film, as well, the iconic late 19th century painting by John Gast titled American Progress. But, of course, this idea of progress remains central to the way in which global society and American society are organized. What alternatives do you see to this ideology, and where do you see it, if at all, taking shape?

RAOUL PECK: Well, it’s a very complicated question to answer. And I don’t really go by that way in assessing what the future will be or what are the solutions. I think any solution will first have to start with the real story. We need to sit down around the same table and agree on the diagnostic. We have to agree on the genocide. We have to agree in the whole line of history that’s been going on for more than 700 years. Otherwise, there is no conversation possible. So, I am not, and we are not, if I can speak for many others, it’s not about revenge. It’s not about — you know, it’s about let’s see the world as it is and let’s name all the things that happened and bring us to what the world is today. That’s what it is about. It’s not about showing how culprit you are or not. It’s about acknowledging the past and the present, because they are strongly connected.

So, for me, it’s the same thing as democracy. As long as we accept democracy as our mode of communication, if we want to come out of that situation, it’s implied that we have to sit down and have a real conversation, an honest conversation. But, unfortunately, we see that the dominant narrative is not ready for that. They are totally the back on the wall and can’t let go of their huge inequality that is actually in those last 30, 40 years that have never been as extreme as it is.

And January 6th is also another sign of a democracy which is in dire situation, you know, that this country which had been seen as the forefront of democracy and justice was able to attack the very center of that democracy. So, the confusion is just huge. And it’s difficult for me to acknowledge any type of solution. I think the solution should come from us, from all of us, and a collective decision. That’s the only vision I can have.

AMY GOODMAN: I want to go to another clip, from the second episode in the series, where Raoul Peck — he is the narrator of this series — explains what happened after Columbus arrived in what is now Haiti, where Raoul Peck was born.

RAOUL PECK: Instead of the bustling ports of the East Indies, Columbus came upon a tropical paradise populated by the Taíno people, what is now Haiti. Then, from the Iberian Peninsula came merchants, mercenaries, criminals and peasants. They seized the land and property of Indigenous peoples and declared the territories to be extensions of the Spanish and Portuguese states. These acts were confirmed by the monarchies and endorsed by the papal authority of the Roman Catholic Church. That’s more or less the official story. And through that official story, a new vision of the world was created: the doctrine of discovery.

AMY GOODMAN: That’s a clip from "Exterminate All the Brutes," the 18th century, known as the Age of Revolutions. But we often associate this time with the American Revolution or the French Revolution, not the Haitian Revolution, which was led by Black slaves, the first country in the Western Hemisphere to be born of a slave uprising — you say, Raoul Peck, the only revolution that materialized the idea of enlightenment, freedom, fraternity and equality for all. You know, Haiti becomes a republic, and the U.S. Congress would not recognize it for decades, fearful that the fact that Haiti was born of a slave uprising would inspire the enslaved people of the United States to rise up, as well. Can you talk about the erasure of the Haitian Revolution, your own country, Haiti, its significance for you, and how the U.S. dealt with Haiti all of these years?

RAOUL PECK: Well, you know, the best words for this is what Michel-Rolph Trouillot have written about silencing the past. It was key for the U.S. and all the other European powers to silence the Haitian Revolution, because it was, in their eyes, worse than Cuba in the ’50s. We were under a strict embargo, because all of them had economy that still relied on slavery. And Haiti was the worst example they could have. And Haiti was also beating them in terms of their own ideology of enlightenment, because Haiti, the first constitution of Haiti, basically stated that any man or woman or person who set foot on the island is a free person. And none of the other revolutions dared go so far, because they were totally involved in slavery and were profiting from it. So there was no way that the Haitian Revolution could be accepted.

So, when people say that America is the first democratic country in the Western Hemisphere, it’s not. It’s Haiti. And the story continue until today. You know, we have a history of being attacked, of being invaded, of many of our leaders come to power with the acceptance of the U.S. government. And it continue until today. Basically, the last two presidents we had came into power thanks to the support of the U.S. government. So, we have, unfortunately, a long story of abuse from the United States and also of resistance, because one thing that we can say is that the Haitian people were always — whether it take 30 years, five years or two years, they always make sure that they can get rid of those corrupt leaders.

NERMEEN SHAIKH: I want to ask about one of the critical issues, Raoul, that you raise in the last part of the film, a critical question. You talk about your own experience living in Berlin, where you lived for 15 years and were also a film student, where you made a film on a Nazi torture compound. You say when you were there that you thought a lot about how a country that’s produced some of humanity’s best philosophers, scientists and artists also operated one of the most devastating, scientifically run and engineered killing machines. Now, many people have reflected on this question and the seeming contradiction in this fact by concluding that the Holocaust was some kind of historical aberration. In other words, that it stands very much outside the history of the Enlightenment and the ideas of humanism and universalism on which it apparently stands. But your film seems to suggest — even as this is raised as a question, your film suggests that other conclusions could be drawn. Could you talk a little bit about that?

RAOUL PECK: Well, it’s nothing new. In fact, there are many scholars that have worked on that specific question for the last 50, 60 years. And, of course, there is resistance to say that the Holocaust was a very special moment in the life of Western civilization. But it’s not. It’s a continuity of a wheel of genocide, a wheel of eliminate people that are deemed inferior. The structure of genocide are always the same.

You know, the person who invented the word “genocide,” Raphael Lemkin, in 1943 — we went to the New York Public Library, and in that library, in his file, there is a list of something around 42 previous genocides before the Holocaust. And he include in it, of course, the genocide against the Native American people. So, trying to make any type of genocide special, I think, is a really not correct way of seeing the history of humankind. They all copied from each other.

They are all, of course, specific. You know, you can’t directly compare the genocide in Rwanda with the genocide in Cambodia and with the Holocaust. They have different ideological reason. They have different historical reason. They have different people involved. But as the structure, as the system of genocide, they all obey the same pattern of first pinning down a special category of person, of people, and then start saying that we are superior to them, and they are insect. And as soon as you come to the point where they are animals or they are savages or they are insect, you are allowed to kill them. And that’s the excuse that was always needed for every imperialist, for every conqueror, in order to eliminate whoever was in the land they wanted to conquer. So, it’s similar. It has been similar throughout the history of humankind. And it became more specific within the concept of the capitalistic society, because then it was also linked to profit. It was also linked to make bigger territories in order to exploit large communities. So, I have had that discussion many years ago, back ago, including in Germany.

But today, I think we should move past that, what I would call the confrontation between who got the biggest pain. Do we put slavery confronted to the Holocaust or the Rwandis’ pain? You know, it’s not about that. We are all from the same human family. It’s not about who has suffered more. I think we have to acknowledge every piece of history that happened on this planet, and we have to give responses to them. And we have to explain why they happened, because it’s the only way that eventually we can prevent them to happen again and again.

AMY GOODMAN: And we want to talk more about that after this last clip from the series "Exterminate All the Brutes."

RAOUL PECK: Trading human beings, what sick mind thought of this first? Brought by force and pushed to death — slavery, or the trade, as they they referred to it euphemistically, a state-sponsored genocide. What does this say about the civilized world?

AMY GOODMAN: So, if you could talk more about what this does say, and going back to the beginning, talking about genocide, the term coined by Raphael Lemkin, colonization, as well as civilization, and how you find hope today in the discussions, if this is all acknowledged, though you’re saying just acknowledging this is not enough?

RAOUL PECK: Yes, of course. But acknowledging it is a big step. And that’s what I wanted to say before, is that even for me as a filmmaker, telling that story, it took a lot of thinking in order to tell a story where for the first time you tell the story of the genocide of Native Americans, and then you tell the story of slavery, and then you tell also one of the major extermination story, which is the Holocaust. And for the first time, I think, at least on film, you can see the connections between them.

And for me, it’s a huge step. You know, it’s taking all those atrocity in a different context. And for me, it can only be the beginning of a wider conversation, instead of each part keeping their own malheur, keeping their own death, their own pain, and sometimes being used against each other, you know? And that’s a device that has been used for many, many years. And for me, the film is also a step to break that separate narrative. There is not many different stories. There is one historical knowledge. And we need to access it.

And to your question, that’s the leitmotif in the series, you know? We already know enough. The problem is, what do we do with that knowledge? Because everything I say in the film, everything that Sven Lindqvist tells the story about, or Michel-Rolph Trouillot, or Roxanne Dunbar-Ortiz, those are fact. Those are highly competent scholars who spent their life documenting the horror. And my use of their work, with them, was exactly that, to force the conversation to a more sovereign type of discussion and to push aside the blurring of history, push aside the ignorance that still reign in the discussion.

And, you know, I am not going to name them again, the two politicians I named, but I think a population are more and more interested in learning where they come from. You know, there is a reason why everybody now wants to have their DNA analyzed, because there is some sort of feeling of connection, you know? And it’s our job as filmmakers and U.S. journalists, as well, to lay that in plain sight. And then we can say, “OK, what do we do with this?” You know?

NERMEEN SHAIKH: That’s exactly — we just have a minute. What do we do with this? Your film begins and ends with the same line that Sven Lindqvist says again and again: “It’s not knowledge that we lack. What is missing is the courage to understand what we know and draw the conclusions.” How does your film and the work of these other authors enable that courage?

RAOUL PECK: You know, I was primarily educated by Jesuits. And one thing is, maybe from that, that I believed in the notion of knowledge. I believe in the notion of learning the truth. And the film, for me, is the first step. And my wish is that every school, every university is able to watch the film and have discussion around it, because you cannot go further if you don’t know your own history, whatever the side you are on. But you need to know. And it’s not about accusing you of anything. It’s about facing your reality, because you can’t understand what’s going on. You can’t understand why policemen are still killing Black kids and Black men and Black women in this country, if you don’t know where it comes from. You know?

And it’s unfortunate. You know, we are in a time where we have huge instruments for communication and huge instrument for learning. You can go on the internet and learn about everything. But we lack a very condensed matrix of those histories that we have been built by. And each one of us needs to do our homework; otherwise, I don’t see any nonviolent outcome out of this.

AMY GOODMAN: Well, you’ve given us a remarkable assignment and an epic work to watch for all. Raoul Peck, acclaimed Haitian-born filmmaker, director of the new HBO four-part documentary series "Exterminate All the Brutes." Visit democracynow.org to watch our 2018 interview with Raoul about his films "The Young Marx" and "I Am Not Your Negro" about James Baldwin.

 

Biden's Great Economic Rebalancing

[There is some overlap between John Cassidy's assessment of President Biden's transformative policy proposals and the account of those proposals by Nicholas Kristof published in The New York Times two days ago. That is as it should be, as we are contemplating a major reconception of American governance. Biden seeks to strengthen the very foundations of our democracy. Both commentators agree that "like F.D.R. in the nineteen-thirties, (Biden is) looking to rebalance and preserve a capitalist economy that has been going askew for decades, reclaiming a vision of shared prosperity" that we have lost." The need for such change is palpable. The circumstances of 2021 differ from those of 1933, but only enhance the need for such rebalancing. The legacy of Trump—the emptying of substantive dialogue with the impoverished remnant of the Republican party—is a dismaying parallel, but all the more reason to mobilize popular support for Biden's initiatives.]

John Cassidy

The New Yorker, May 3, 2021

According to some commentators, President Joe Biden is turning out to be a quiet revolutionary. After he laid out his sweeping agenda to a joint session of Congress last week, reports described it as an epoch-shifting effort to reset the terms of American political economy, much as Ronald Reagan did in the nineteen-eighties (albeit in the opposite direction). Delivering the Republican rebuttal, Senator Tim Scott, of South Carolina, dismissed Biden’s ideas as a “liberal wish list of big-government waste.” For his part, Biden claimed that his American Jobs Plan, which calls for increased federal spending on transportation, green energy, and scientific research and development, would create “millions of good-paying jobs, jobs Americans can raise a family on.” Biden’s American Families Plan, he said, would provide affordable child care to low-to-middle income families, and also up to twelve weeks of paid medical leave, two years of free community college, and expanded child tax credits that would put seventy-two hundred dollars per year “directly into the pockets” of families with two children.

The estimated price tag for Biden’s two policy initiatives is $4.1 trillion—$2.3 trillion for the American Jobs Plan and $1.8 trillion for the American Families Plan. To help cover this cost, the federal government would levy substantially higher taxes on corporations and the highest earners, including raising the federal tax rate on capital gains, which is currently at twenty per cent, to as high as 43.4 per cent—a level not seen since the nineteen-twenties. (“Socialism,” Chris Christie spluttered.) This and other measures that Biden is proposing, such as building a national network of electric-vehicle chargers and distributing child tax credits as monthly cash payments for poor families, are truly novel and potentially transformative.

But the notion of Amtrak Joe as a policy revolutionary is still a stretch—to my mind, at least. In many ways, his approach is a reactive one. It’s been evident for years that something is seriously out of whack in the American economy, a problem highlighted by the election of the populist charlatan Donald Trump and exacerbated by the fallout from the coronavirus pandemic. Biden isn’t channelling his inner—and long-hidden—socialist. Like F.D.R. in the nineteen-thirties, he’s looking to rebalance and preserve a capitalist economy that has been going askew for decades, reclaiming a vision of shared prosperity that has got lost.

In 1995, more than a quarter century ago, I published a piece in The New Yorker that ran under the headline “Who Killed the Middle Class?” It was hardly a pathbreaking question. Even then, wage stagnation, rising inequality, and a fixation on cutting taxes and balancing the budget deficit were well-established trends. Among the sources I relied on was “The State of Working America,” a data-rich annual report that was, and still is, published by the Economic Policy Institute, a progressive think tank in Washington, D.C. The economist Jared Bernstein, one of the authors of the report, went on to work for Biden in the Obama Administration, and has now joined the Biden Administration, as a member of the White House Council of Economic Advisers.

On Friday afternoon, I spoke with Bernstein and asked him about the Administration’s economic agenda, the reactions it has engendered, and whether Biden is a revolutionary or a rebalancer. “The President, in his speech, said that America is on the move again,” Bernstein said. “That resonates with me more than big revolutionary talk—in the sense of keeping our heads down and trying to craft, legislate, and implement a policy agenda that meets the moment. The President has been very clear that that agenda isn’t small—it doesn’t nibble at the edges. In many respects, it is fundamental, and the depths of the investments are historic.” But Bernstein preferred to characterize this as rebalancing rather than as revolution, especially in areas “where things have grown unacceptably unequal, racial equity has been deeply insufficient, and where critical investments in public goods and human capital have gone wanting for decades.”

The most obvious example is America’s physical infrastructure, which has suffered from chronic underinvestment. In 2017, according to the Congressional Budget Office, federal, state, and local governments spent about 2.3 per cent of gross domestic product on highways, mass transit, aviation, and water infrastructure. That was the lowest level in decades. And, in the past ten years, over-all spending on infrastructure by federal, state, and local governments actually declined by $9.9 billion in inflation-adjusted terms, according to the Brookings Institution.

Federal spending has also fallen short in supporting scientific research and innovation. Biden is proposing to devote another hundred and eighty billion dollars to this area. If Congress enacted this request in full, Bernstein pointed out, it would merely take us back to the late nineteen-sixties in terms of spending relative to the size of the economy. “There was a period in this country when private-sector productivity growth was very much fuelled by public investments in innovative discoveries,” he said. “We need to bring that back.” On the tax side, Biden is looking to reverse many policy changes that have, over the years, benefitted the very wealthy, including, most recently, the Trump tax cuts of 2017. After that legislation slashed the corporate tax rate from thirty-five per cent to twenty-one per cent, cut marginal income-tax rates, and changed the tax treatment of unincorporated businesses owned by rich individuals, federal receipts totalled just sixteen per cent of G.D.P. in 2019—a very low figure historically for an economy that was operating at, or close to, full employment. “The Trump tax cut broke the essential linkage between over-all economic growth and revenue flows to the Treasury,” Bernstein said. “We are trying to rebuild that linkage.”

Biden is also going back to the future in his efforts to strengthen labor unions, which have seen their membership rolls fall sharply. Fifty years ago, when the gains from economic growth were more widely shared, close to thirty per cent of the labor force was unionized. In 2020, the figure was just over six per cent, according to the Bureau of Labor Statistics. Labor “unions built the middle class,” Biden said in his speech, and he called on Congress to pass legislation making it easier for them to organize in the workplace.

It bears reëmphasizing that, in some parts of his agenda, Biden goes well beyond history. His plan to combat climate change falls into this category. So do his proposals for universal child-support payments, guaranteed paid leave, affordable day care and elder care, free community college, and his efforts to tackle long-standing racial inequities. In assessing the over-all cost, it’s important to look past the headline figure—a seemingly staggering four trillion dollars—which applies to the entire cost over ten years. On an annual basis, implementing both Biden’s jobs plan and his family plan would cost about four hundred and ten billion dollars. That’s equivalent to roughly 1.9 per cent of G.D.P., which currently stands at $22.05 trillion, according to the Commerce Department. Permanently increasing annual federal spending by less than two per cent of G.D.P. would represent a break with recent economic history, to be sure, but it would hardly be unprecedented. Chances are that Congress will trim Biden’s ambitions, anyway.

Where his agenda isn’t devoted to righting past wrongs, it is largely concerned with filling in glaring gaps that have never been addressed. “On the whole, Mr. Biden’s safety-net proposals are sensible,” The Economist, hardly a bastion of left-wing radicalism, commented. “America is one of the few developed countries that lacks paid family or medical leave. Preschool is only haphazardly accessible. Increasingly, many decent-paying jobs require some sort of college degree.” Ignoring these facts, some conservatives have accused Biden of trying to transform the U.S. into a European cradle-to-grave welfare state—a charge that Bernstein quickly dismissed. “We are trying to figure out how we can help lower-income and middle-income Americans get good jobs, realize their potential, and participate in a resilient recovery that isn’t decimated because we have failed to account for the risk of climate change and failed to protect people from the risks of living in a complex global economy,” he said. “We can have a couple of great quarters—we could even have a couple of great years. But if inequality is still raging, if racial equity is not being addressed, if clean energy and clean water are not being addressed, then we are not doing the work that the President has set out for us.”

 

Joe Biden is Electrifying America Like F.D.R.

Joe Biden Is Electrifying America Like F.D.R.

 

Credit...Universal History Archive/Universal Images Group, via Getty Images

By Nicholas Kristof

New York Times

May 1, 2021

 

YAMHILL, Ore. — The best argument for President Biden’s three-part proposal to invest heavily in America and its people is an echo of Franklin Roosevelt’s explanation for the New Deal.

“In 1932 there was an awfully sick patient called the United States of America,” Roosevelt said in 1943. “He was suffering from a grave internal disorder … and they sent for a doctor.”

Paging Dr. Joe Biden.

We should be clear eyed about both the enormous strengths of the United States — its technologies, its universities, its entrepreneurial spirit — and its central weakness: For half a century, compared with other countries, we have underinvested in our people.

In 1970, the United States was a world leader in high school and college attendance, enjoyed high life expectancy and had a solid middle class. This was achieved in part because of Roosevelt.

The New Deal was imperfect and left out too many African-Americans and Native Americans, but it was still transformative.

Here in my hometown, Yamhill, the New Deal was an engine of opportunity. A few farmers had rigged generators on streams, but Roosevelt’s rural electrification brought almost everyone onto the grid and output soared. Jobs programs preserved the social fabric and built trails that I hike on every year. The G.I. Bill of Rights gave local families a shot at education and homeownership.

Roosevelt’s Public Works Administration provided $27,415 in 1935 (the equivalent of $530,000 today) to help build a high school in Yamhill. That provided jobs for 90 people on the relief rolls, and it created the school that I attended and that remains in use today.

In short, the New Deal invested in the potential and productivity of my little town — and of much of the nation. The returns were extraordinary.

These kinds of investments in physical infrastructure (interstate highways) and human capital (state universities and community colleges) continued under Democratic and Republican presidents alike. They made America a stronger nation and a better one.

Yet beginning in the 1970s, America took a wrong turn. We slowed new investments in health and education and embraced a harsh narrative that people just need to lift themselves up by their bootstraps. We gutted labor unions, embraced inequality and shrugged as working-class America disintegrated. Average weekly wages for America’s production workers were actually lower in December 2020 ($860) than they had been, after adjusting for inflation, in December 1972 ($902 in today’s money).

What does that mean in human terms? I’ve written about how one-quarter of the people on my old No. 6 school bus died of drugs, alcohol or suicide — “deaths of despair.” That number needs to be updated: The toll has risen to about one-third.

We allocated large sums of taxpayer dollars to incarcerate my friends and their children. Biden proposes something more humane and effective — investing in children, families and infrastructure in ways that echo Roosevelt’s initiatives.

The most important thread of Biden’s program is his plan to use child allowances to cut America’s child poverty in half. Biden’s main misstep is that he would end the program in 2025 instead of making it permanent; Congress should fix that.

The highest return on investment in America today isn’t in private equity but in early childhood initiatives for disadvantaged kids of all races. That includes home visitations, lead reduction, pre-K and child care.

Roosevelt started a day care program during World War II to make it easier for parents to participate in the war economy. It was a huge success, looking after perhaps half a million children, but it was allowed to lapse after the war ended.

Biden’s proposal for day care would be a lifeline for young children who might be neglected. Aside from the wartime model, we have another in the U.S.: The military operates a high-quality on-base day care system, because that supports service members in performing their jobs.

Then there are Biden’s proposed investments in broadband; that’s today’s version of rural electrification. Likewise, free community college would enable young people to gain technical skills and earn more money, strengthening working-class families.

Some Americans worry about the cost of Biden’s program. That’s a fair concern. Yet this is not an expense but an investment: Our ability to compete with China will depend less on our military budget, our spy satellites or our intellectual property protections than on our high school and college graduation rates. A country cannot succeed when so many of its people are failing.

As many Americans have criminal records as college degrees. A baby born in Washington, D.C., has a shorter life expectancy (78 years) than a baby born in Beijing (82 years). Newborns in 10 counties in Mississippi have a shorter life expectancy than newborns in Bangladesh. Rather than continue with Herbert Hoover-style complacency, let’s acknowledge our “grave internal disorder” and summon a doctor.

The question today, as in the 1930s, is not whether we can afford to make ambitious investments in our people. It’s whether we can afford not to.

 

 

The Heart and Soul of the Biden Project, by David Brooks

The Heart and Soul of the Biden Project

It’s a daring revival of “the American System.”

By David Brooks

Opinion Columnist, New York Times

April 8, 2021

 

What is the quintessential American act? It is the leap of faith. The first European settlers left the comfort of their old countries and migrated to brutal conditions, convinced the future would be better on this continent. Immigrants all crossed oceans or wilderness to someplace they didn’t know, hoping that their children would someday breathe the atmosphere of prosperity and freedom.

Here we are again, one of those moments when we take a leap, a gamble, beckoned by the vision of new possibility. The early days of the Biden administration are nothing if not a daring leap.

I asked Anita Dunn, one of President Biden’s senior advisers, to reflect on the three giant proposals: Covid relief, infrastructure and the coming “family” plan. What vision binds them together? What is this thing, Bidenomics? Interestingly, she mentioned China.

This could be the Chinese century, with their dynamism and our decay. The unexpected combination of raw capitalism, authoritarianism and state direction of the economy could make China the dominant model around the globe. President Biden, Dunn said, believes that democracy needs to remind the world that it, too, can solve big problems. Democracy needs to stand up and show that we are still the future.

I asked Cecilia Rouse, the chair of Biden’s Council of Economic Advisers, where our vulnerabilities lie. It is in our public goods, she said, the degradation of our common life.

“The model of the past 40 years has been to rely on the private sector to carry the load, but that sector is not best suited to deliver certain public goods like work force training and infrastructure investment,” she told me. “These are places where there is market failure, which creates a role for government.”

Brian Deese, the director of Biden’s National Economic Council, said that Bidenomics has three key prongs: an effort to distribute money to those on the lower end of the income scale, an effort to use climate change as an opportunity to reinvent our energy and transportation systems, and an effort to replicate the daring of the moon shot by investing big-time in research and development.

Some people say this is like the New Deal. I’d say this is an updated, monster-size version of “the American System,” the 19th-century education and infrastructure investments inspired by Alexander Hamilton, championed by Henry Clay and then advanced by the early Republicans, like Abraham Lincoln. That was an unabashedly nationalist project, made by a youthful country, using an energetic government to secure two great goals: economic dynamism and national unity.

Bidenomics is a massive bid to promote economic dynamism. It’s not only the R&D spending and the green energy stuff; it’s also the massive investment in kids and human capital.

If, as expected, Biden’s American Family Plan includes universal pre-K education and free community college, that would mean four more years of free schooling for millions of young Americans. As Rahm Emanuel said to me, when was the last time we achieved something as big as that?

It’s also a unifying agenda. For the past several decades the economy has funneled money to highly educated people who live in large metro areas. That has created a ruinous class rift that divides the country and fuels polarization. The Biden measures would funnel money to the roughly two-thirds of Americans without a bachelor’s degree — who work on road crews, in manufacturing plants, who care for the elderly and are disproportionately unemployed.

It’s kind of interesting to me that the Democrats, the party of the metro educated class, are promoting policies that would send hundreds of billions of dollars to, well, Trump voters.

Because the Biden plan owes more to Hamilton than to socialism, it’s not only progressives who love it, but moderates, too. Jim Kessler, an executive vice president at the moderate Democratic group Third Way, sent me an email this week with the subject line, “Why Mods Love Biden Jobs Plan.”

Is it a risk? Yes, a big one. If your historical memory goes back only to 2009, then you think there’s no risk to going big on spending and debt. But history is filled with the carcasses of nations and empires that declined in part because they took on too much debt: imperial Spain, France in the 18th century, China in the 19th.

The Biden plan would have us pouring money into some of our least efficient sectors. As Fareed Zakaria noted recently, American infrastructure projects often cost several times more than European projects. Adding just two miles of new track and three stations to the New York subway system ended up costing $4.5 billion.

You can pour a lot of money into American infrastructure and get relatively little back.

But we’ve had 20 years of anemic growth and a long period of slow productivity growth. The current trendlines cannot continue. These are necessary and plausible risks to take if America is not to drift gentle into that good night. Look at the cities, like Fresno, Calif., and Greenville, S.C., that have surged back to life in recent years. What did they do? They invested in infrastructure and community colleges. The Biden plan is what has already worked locally, just on a mammoth scale.

Sometimes you take a risk to shoot forward. The Chinese are convinced they own the future. It’s worth taking this shot to prove them wrong.

 

Biden Plots a Revolution for America's Children

Biden Plots a Revolution for America’s Children

By Nicholas Kristof, Opinion Columnist

New York Times

March 24, 2021

National pre-K and affordable day care don’t have to be a dream.

The most revolutionary part of President Biden’s agenda so far is his focus on a constituency that doesn’t write whiny op-ed columns, doesn’t vote, doesn’t hire lobbyists and so has been neglected for half a century: children.

Biden’s proposal to establish a national pre-K and child care system would be a huge step forward for children and for working parents alike. It would make it easier for moms and dads to hold jobs, and above all it would be a lifeline for many disadvantaged children.

Imagine: You drop a kid off at a high-quality prekindergarten program in the morning and pick the child up on the way home from work. That’s how it is in many other advanced countries, and in the United States military.

When my wife and I lived in Japan in the late 1990s, we sent our kids to one of these nurseries, and they were a dream.

But the United States never developed such a system, because for half a century as other countries were investing in children, the United States was stiffing them. Today one of our saddest statistics is this: American children ages 1 to 19 are 57 percent more likely to die than children in other rich countries.

Some of those kids die because the United States doesn’t provide universal health care to children — only to senior citizens, who vote and thus are a priority. Some die because the United States tolerates some of the highest child poverty rates in the industrialized world. And some die because the United States just doesn’t have programs to support children that are routine in Canada and Europe.

So the most historic part of the Biden agenda, to me, is a determined effort to invest in America’s kids and reverse decades of child neglect. Just as Franklin Roosevelt revolutionized conditions for the elderly by instituting Social Security, Biden may be able to do the same for children.

Biden’s $1.9 trillion American Rescue Plan included monthly child allowances and other elements that other countries have used to reduce child poverty. A Columbia University study estimated that these programs, if sustained, could reduce child poverty by about half.

Much of the attention on Biden’s next step is on infrastructure and climate change, and they are critical. But still more important for America’s future, in my view, will be the elements focused on children. While plans are still being developed, it appears that Biden will propose:

• Making his child allowances permanent.
• Expanding home visitation programs that help at-risk moms and dads from pregnancy through early childhood. These lower fetal drug and alcohol exposures, curb lead poisoning, encourage parents to read to their children and reduce domestic violence and child abuse. Home visitation programs like Nurse-Family Partnership have been rigorously tested and greatly improve outcomes.
• Working toward universal access to high-quality pre-K for 3- and 4-year-olds.
• Ensuring high-quality affordable day care for parents, with costs not to exceed 7 percent of incomes for most parents.

One model the White House is studying is the excellent day care system offered by the U.S. military, because the armed forces don’t want to have to deal with the child care crises that parents routinely face in the civilian world.

Can we afford this Biden revolution in child programs? It will indeed be expensive. And there is a perennial debate over whether it’s better to have programs that are targeted at the neediest (which are more cost-effective) or those that are universal (which are politically more sustainable).

But I’ve written about the heartache in my hometown in rural Oregon: More than one-quarter of the kids on my old school bus are dead from “deaths of despair”: drugs, alcohol and suicide. Taxpayers spent huge sums incarcerating my former classmates when the funds would have been far better spent reducing fetal alcohol exposures and tackling childhood trauma, illiteracy, failure to graduate from high school and a lack of job skills.

One reason our efforts to fight poverty haven’t achieved more is that we often start too late. For some of my middle-aged friends wrestling with homelessness, mental health crises and decades of addiction, with more of a criminal record than an educational record, it may not be possible to turn lives around. For their kids and grandkids, we have to try.

Many early childhood programs pay for themselves when aimed at the most disadvantaged, notes the Nobel-winning economist James Heckman, because they reduce spending on criminal justice, special education, health care and other services. One study by Heckman found that programs for vulnerable young children generated a 13 percent annual rate of return.

So, please, President Biden, push on. This is about America’s future. This is your chance to preside over a Rooseveltian revolution that sprinkles opportunity and averts tragedies for decades to come.

 

The question isn’t whether we can afford to invest in children and break cycles of poverty, educational failure and substance abuse. It’s whether we can afford not to.

Don't Go Back To Sleep - Rumi

Don't Go Back To Sleep

 

The breeze at dawn has secrets to tell you.

Don't go back to sleep.

You must ask for what you really want.

Don't go back to sleep.

People are going back and forth

across the doorsill

where the two worlds touch.

The door is round and open.

Don't go back to sleep.

 

• Rumi

 

Novel Overtures to the More-Than-Human World

"Novel Overtures to the More-Than-Human World" is not only focused on climate change and its implications. It does raise compelling issues that may intrigue readers of Reckonings as they have me. 

Climate change affects not only humans like us, but the overwhelming number of species that are not human: yet they are our kin; thus "the More-Than-Human World." It's an awkward construction, yes, but it should be clear to us all that the well-being of our own species, homo sapiens, is intimately, consequentially interwoven with the quality of non-human life with which (with whom?) we share this planet. 

"Nature," we are accustomed to say, or "the natural world," as if it's ours to enjoy, despoil, care for or not, alarm, be alarmed by, admire or ignore. At the bottom of this message is an alternative construction in the essay by David Bollier (http://www.bollier.org/ and https://centerforneweconomics.org/people/david-bollier/). 

Readers may also enjoy Robin Wall Kimmerer's related essay in The Ecologist magazine, "Living beings are our kith and kin."

In Kimmerer's essay and in her altogether admirable book cited below, Kimmerer suggests we need a new pronoun in order to avoid objectifying the world of nature. Her choice, with good reason, is the word kin. I admire that suggestion.  Living together as we do, we are all kin. So why not use as well the words us, our and we? We are one with the forest, the tree, the field, the marsh. Especially when I am quiet, I love our gathering, the soft breeze in our leaves and branches, our face and hair. 

Although the phrase "kith and kin" has become archaic (at least the kith part), originally it meant one's relations. The word kith is Old English, and the original senses were ‘knowledge,’ ‘one's native land,' and ‘friends and neighbors.’ The phrase kith and kin originally denoted one's country and relatives; later one's friends and relatives. (See the Oxford Dictionary of Phrase and Fable.)

Please read Kimmerer's moving and deeply informed book, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants (2013). In its preface she writes:

"I could hand you a braid of sweetgrass, as thick and shining as the plait that hung down my grandmother's back. But
it is not mine to give, nor yours to take. Wiingaashk belongs to herself. So I offer, in its place, a braid of stories meant to heal our relationship with the world. This braid is woven from three strands: Indigenous ways of knowing, scientific knowledge, and the story of an Anishinabekwe scientist trying to bring them together in service to what matters most. It is an intertwining of science, spirit and story—old stories and new ones that can be medicine for our broken relationship with earth, a pharmacopoeia of healing stories that allow us to imagine a different relationship, in which people and land are good medicine for each other."

Here is David Bollier's essay:

https://www.resilience.org/stories/2021-03-10/novel-overtures-to-the-more-than-human-world/

 

Robin Wall Zimmerer

 

 

 

 

 

 

 

 

Mirror Lake, Milford Sound, New Zealand

Bennacht - John O'Donohue's lovely blessing

I know I have, in earlier years in the pages of Reckonings, offered this deeply moving blessing by John O'Donohue.

I do so again, just after discussing his attention to grief and its manifold lessons, because the complementarity of the two is so compelling. I wish I could include, as well, his own reading of "Bennacht." He read it in a conversation with Krista Tippett of On Being: https://medium.com/@onbeing/beannacht-a-poem-8c2c29a4d14e. (Scroll down when you come to that page.)

The only two Gaelic words readers may not know are, first, the poem's title, Bennacht, which means blessing, and mid-poem the word "currach."  A currach is an Irish boat principally used for sailing in the west of Ireland. An Oxford dictionary offers this definition: "a small boat made of wickerwork covered with a watertight material [like canvas], propelled with a paddle; a coracle." With that brief introduction, here is John O'Donohue's poem.

 

Beannacht

by John O’Donohue

On the day when
The weight deadens
On your shoulders
And you stumble,
May the clay dance
To balance you.
And when your eyes
Freeze behind
The grey window
And the ghost of loss
Gets into you,
May a flock of colours,
Indigo, red, green
And azure blue,
Come to awaken in you
A meadow of delight.
When the canvas frays
In the currach of thought
And a stain of ocean
Blackens beneath you,
May there come across the waters
A path of yellow moonlight
To bring you safely home.
May the nourishment of the earth be yours,
May the clarity of light be yours,
May the fluency of the ocean be yours,
May the protection of the ancestors be yours.
And so may a slow
Wind work these words
Of love around you,
An invisible cloak
To mind your life.

 

For Grief - a blessing by John O'Donohue

I have become familiar over the years with much of the writing of the Celtic bard John O'Donohue, but until very recently I was unfamiliar with this poem.

"For Grief" came to me through reading the remarkable journal of my dear friend Betsey Crawford, embedded in her altogether lovely website The Soul of the Earth. I'll always remain struck by and grateful for the circuitousness of the ways gifts come to us, if we have eyes to see and ears to hear.

Betsey wrote:

After reading my last essay, A Year of Love and Death, on the losses of 2020, both personal and worldwide, my brother-in-law sent me a poem by John O’Donohue called For Grief. My partner George’s Irishness was a wild and wonderful force in his life. In the years before his death, he explored Celtic spirituality with his usual exuberance and loved John O’Donohue. So I was doubly moved by the poem, which means more to me every day.

_____________________________________

Now to a few of my own thoughts:

Yes, we've all known it, though it still astonishes me how we can occasionally twist ourselves into misshapen forms of ourselves to avoid our consciousness of it. I'll speak briefly for myself in response to John O'Donohue's poem. (Perhaps you would be well advised to read it first, below.)

I must choose my keenest, most primal examples. There are more, even more than I know or sometimes would admit if I did. When my father died in 1950, aged 50, by throwing himself from an 8th story window of the Weylin Hotel in New York City, I was eleven years old. When my mother died of cancer in the oncology ward of Montefiore Hospital in the Bronx, aged 69 in 1975, I was in my mid-thirties. I can recall, in both events, all that of which O'Donohue writes so wisely, albeit from the first as a growing child and sometime student, and from the second, as a growing man and sometime both student and teacher.

In different ways and sometimes the same ways, my life did become strange, my ground fragile. I did speak in unfamiliar, unexpected ways. Loss was indeed a black tide, waxing and waning. I did gain my heart back, by grace and with a lot of hard, recurrent work, not yet done. Though in years I have outlived them, continue to remake a life of my own, as sons and daughters should, my work of grief is not yet done, even as O'Donohue truly says it can be.

Reflect with me on the first word of the title of his poem—For Grief. So grief can be a teacher, a guide, and yes, a blessing. There are those I loved and lost from whom I continue to learn but who do not await my return, though something from them, I'm glad to say, is woven into my life.

 

For Grief

When you lose someone you love,
Your life becomes strange,
The ground beneath you becomes fragile,
Your thoughts make your eyes unsure;
And some dead echo drags your voice down
Where words have no confidence.

Your heart has grown heavy with loss;
And though this loss has wounded others too,
No one knows what has been taken from you
When the silence of absence deepens.

Flickers of guilt kindle regret
For all that was left unsaid or undone.

There are days when you wake up happy;
Again inside the fullness of life,
Until the moment breaks
And you are thrown back
Onto the black tide of loss.

Days when you have your heart back,
You are able to function well
Until in the middle of work or encounter,
Suddenly with no warning,
You are ambushed by grief.

It becomes hard to trust yourself.
All you can depend on now is that
Sorrow will remain faithful to itself.
More than you, it knows its way
And will find the right time
To pull and pull the rope of grief
Until that coiled hill of tears
Has reduced to its last drop.

Gradually, you will learn acquaintance
With the invisible form of your departed;
And when the work of grief is done,
The wound of loss will heal
And you will have learned
To wean your eyes
From that gap in the air
And be able to enter the hearth
In your soul where your loved one
Has awaited your return
All the time.

 

George Arthur Wilson (1931-2020)

George Arthur Wilson (1931-2020)

My dear friend George might be touched and amused—or perhaps say "Why not?"—that he reminds me of an Irish saint: 5^th century Brendan the Navigator, the voyager, one of the earliest Irish saints, after Patrick, after Brigid of Kildare.

There is Frederick Buechner’s beautifully composed fictional biography, titled simply Brendan. As Thomas Cahill wrote of that book on its flyleaf (think of George): “A lusty, teeming, festooning, dancing marvel of a book for anyone who cares about Ireland or Christianity or paganism or history or sailing or — reading.”

George was truly an anam cara, a soul friend.

Obituary from the East Hampton Star:

George A. Wilson, Minister and Sailor

By Mark Segal

October 22, 2020

George Arthur Wilson, who started his ministry at the Old Whalers Church in Sag Harbor (among the Hamptons on Long Island, NY), ended it at the Springs Presbyterian Church, and sailed the world between postings, died in Mill Valley, Calif., of late-stage kidney disease on October 15, 2020. He was 89 and had been ill for seven years. 

Mr. Wilson had deep ties to the East End (of Long Island) and its waters, according to his longtime companion, Betsey Crawford. His parents bought 20 acres of land stretching from Old Stone Highway to Neck Path in Springs for $2,800 in 1946. As a teenager, he put an engine on a lifeboat salvaged from a World War II tanker and motored with a friend from the Whitestone Bridge in Queens to Promised Land on Napeague. The journey took 15 hours.

Born in Manhattan on March 14, 1931, to John Wilson and Martha Morton Wilson, Mr. Wilson grew up there and in the Bronx. He graduated from Grove City College in Grove City, Pa., and the Princeton Theological Seminary in New Jersey. He married the former Doreen Jones in 1954 and was ordained at the Old Whalers Church in 1956.

His marriage to Ms. Jones and a second marriage to Sally MacAleer ended in divorce. Both women survive.

In 1962 Mr. Wilson moved to Southern California, where he held ministries in San Gabriel, Pomona, and Wilmington. After he answered the call for clergy to accompany the Rev. Dr. Martin Luther King Jr. on his 1965 march to Selma, Ala., his ministry became increasingly involved in social justice. He worked on the campaign for George Brown Jr., the first congressman to speak out against the Vietnam War, and sought to generate interest in a film on Dietrich Bonhoeffer, a German Lutheran pastor and anti-Nazi dissident.

Always drawn to the water, he sailed to Hawaii with his son Mark in 1984 and, when he left California in 1987, he sailed Aliento, his ketch, through the Panama Canal and up the Atlantic Coast to Boston with his son Johnathan.

He held two pastorates in the Boston area.

Mr. Wilson returned to Springs in 1989 for his last ministry. After retiring in 1993, he got his captain's license and began day-chartering Aliento from Three Mile Harbor. "I met George when he returned to Springs," Ms. Crawford said. "He wasn't hard to meet! He was the most exuberant human being I've ever come across."

In 2000 (20 years ago), he sailed with his son Mark and three other crew members to Ireland, from which his parents had emigrated 80 years before. A storm forced a detour to the Azores, and they proceeded to Ireland from there.

In 2011 he took to the road instead of the sea in another vessel, an R.V., with Ms. Crawford. They spent several years traveling from the Canadian Maritimes to the West Coast and from the Mexican border to Alaska before settling in Marin County, just north of San Francisco.

Mr. Wilson was a member of Redwoods Presbyterian Church in Larkspur, where the Rev. Stephanie Ryder officiated at an outdoor service for the family in October 2020. A Zoom memorial service will be held on Sunday, March 14, 2020, his 90th birthday, and his ashes scattered at a buoy just outside Three Mile Harbor.

In addition to Ms. Crawford, he is survived by three sons, Johnathan Wilson of Apple Valley, Calif., David Wilson of Los Angeles, and Mark Wilson of Oakland, Calif., a daughter, Sharyn Pepitone of Davis, Calif., a stepson, Luke Perrier of Coeur d'Alene, Idaho, 10 grandchildren, and one great-grandson, who was born 10 days before Mr. Wilson died. A fourth son, Scott, died in infancy.

According to his family, "He carried with him his Irish spirituality, zest for life, and ability to never pass up a good conversation. His warmth and sparkling blue eyes will be missed by many." I deeply miss all those qualities, which were with him to the end.

Betsey has created a page on her website where friends and family can share reminiscences of Mr. Wilson. The link is thesouloftheearth.com/memories-of-george.

Betsey wrote of their last voyages, “It’s impossible to say when journeys begin, when the first call, just a whisper at first… Before we left in August 2011, people would ask me where we were going, and I’d say, ‘All I know is that I’m driving to the end of the driveway and turning left. [We] were heading on adventures. That was the call. I’d rented the house, found a 33-foot trailer and a pickup truck to pull it… So I left, with man and dog, in a Ford F-350 and a Jayco Super Lite Eagle fifth wheel trailer. We named the rig ‘Kaliento’ after my partner George’s beloved boat. Aliento means breath in Spanish (pneuma). George was 80. I was 60. My dog Splash was 10. No spring chickens among us. George is an adventurer at heart, and Splash was a dog of immense patience and flexibility, so they were, though as surprised as everyone else, game for the journey.

"All Real Living is Meeting" — The Philosophy of Martin Buber

The writings of Martin Buber, including the masterpiece for which he is most known, I and Thou, have lived deeply in my learning and teaching for half a century. Their incarnation has often taken on new meaning as I’ve grown. Now, for example, my rabbi son Joshua and I meet once a week — virtually during the pandemic — to explore religious texts that, for various reasons, have again come to intrigue us.

As a child and through most of my teenage years, I hardly knew the Episcopal tradition in which my Roosevelt ancestors lived. That began to change during my late college years, when my mother and stepfather were living abroad and my grandmother—so characteristic of her generosity and love—invited me to share her home, both in New York City and in Hyde Park, New York.

I began to know and treasure Martin Buber’s social thought in my earliest teaching years, first at Amherst College and then more richly at Hampshire College.

More recently I renewed my love and regard for his work when I encountered its expression in a fine blog I’ve followed for several years, Maria Popova’s “Brain Pickings” (https://www.brainpickings.org). Here are the fruits of her gathering.

_______________________

 

Philosopher Martin Buber on Love and What It Means to Live in the Present

by Maria Popova

“Relationship is the fundamental truth of this world of appearance,” the Indian poet and philosopher Rabindranath Tagore — the first non-European to win the Nobel Prize in Literature — wrote in contemplating human nature and the interdependence of existence. Relationship is what makes a forest a forest and an ocean an ocean. To meet the world on its own terms and respect the reality of another as an expression of that world as fundamental and inalienable as your own reality is an art immensely rewarding yet immensely difficult — especially in an era when we have ceased to meet one another as whole persons and instead collide as fragments.

How to master the orientation of heart, mind, and spirit essential for the art of sincere and honorable relationship is what philosopher Martin Buber (February 8, 1878–June 13, 1965) explores in his 1923 classic I and Thou — the foundation of Buber’s influential existentialist philosophy of dialogue.

Three decades before Buddhist philosopher Alan Watts cautioned that “Life and Reality are not things you can have for yourself unless you accord them to all others,” Buber considers the layers of reality across which life and relationship unfold:

“To the man the world is twofold, in accordance with his twofold attitude.

The attitude of man is twofold, in accordance with the twofold nature of the primary words which he speaks.

The primary words are not isolated words, but combined words.

The one primary word is the combination I–Thou.

The other primary word is the combination I–It; wherein, without a change in the primary word, one of the words He and She can replace It.

Hence the I of man is also twofold. For the I of the primary word I–Thou is a different I from that of the primary word I–It.”

In consonance with poet Elizabeth Alexander’s beautiful insistence that “we encounter each other in words… words to consider, reconsider,” and with bryologist Robin Wall Kimmerer’s conviction that words confer dignity upon that which they name, Buber adds:

“Primary words do not signify things, but they intimate relations.

Primary words do not describe something that might exist independently of them, but being spoken they bring about existence.

Primary words are spoken from the being.

If Thou is said, the I of the combination I–Thou is said along with it.

If It is said, the I of the combination I–It is said along with it.

The primary word I–Thou can only be spoken with the whole being.

The primary word I–It can never be spoken with the whole being.

[…]

Every It is bounded by others; It exists only through being bounded by others. But when Thou is spoken, there is no thing. Thou has no bounds.

When Thou is spoken, the speaker has no thing; he has indeed nothing. But he takes his stand in relation.”

Each battery, Buber argues, has a place and a function in human life — I–It establishes the world of experience and sensation, which arises in the space between the person and the world by its own accord, and I–Thou establishes the world of relationship, which asks of each person a participatory intimacy. Thou addresses another not as an object but as a presence — the highest in philosopher Amelie Rorty’s seven layers of personhood, which she defines as “the return of the unchartable soul.” Buber writes:

“If I face a human being as my Thou, and say the primary word I–Thou to him, he is not a thing among things, and does not consist of things.

Thus human being is not He or She, bounded from every other He and She, a specific point in space and time within the net of the world; nor is he a nature able to be experienced and described, a loose bundle of named qualities. But with no neighbour, and whole in himself, he is Thou and fills the heavens. This does not mean that nothing exists except himself. But all else lives in his light.”

Buber offers a symphonic counterpoint to the presently fashionable fragmentation of whole human beings into sub-identities:

“Just as the melody is not made up of notes nor the verse of words nor the statue of lines, but they must be tugged and dragged till their unity has been scattered into these many pieces, so with the man to whom I say Thou. I can take out from him the colour of his hair, or of his speech, or of his goodness. I must continually do this. But each time I do it he ceases to be Thou.

[…]

I do not experience the man to whom I say Thou. But I take my stand in relation to him, in the sanctity of the primary word. Only when I step out of it do I experience him once more… Even if the man to whom I say Thou is not aware of it in the midst of his experience, yet relation may exist. For Thou is more that It realises. No deception penetrates here; here is the cradle of the Real Life.”

To address another as Thou, Buber suggests, requires a certain self-surrender that springs from inhabiting one’s own presence while at the same time stepping outside one’s self. Only then does the other cease to be a means to one’s own ends and becomes real. Buber writes:

“The primary word I–Thou can be spoken only with the whole being. Concentration and fusion into the whole being can never take place through my agency, nor can it ever take place without me. I become through my relation to the Thou; as I become I, I say Thou.

All real living is meeting.”

Buber illustrates the distinction between I-It and I-Thou relationships — the redignifying shift of perspective at the heart of his philosophy — with the example of how one regards a tree:

"I consider a tree.

I can look on it as a picture: stiff column in a shock of light, or splash of green shot with the delicate blue and silver of the background.

I can perceive it as movement: flowing veins on clinging, pressing pith, suck of the roots, breathing of the leaves, ceaseless commerce with earth and air—and the obscure growth itself.

I can classify it in a species and study it as a type in its structure and mode of life.

I can subdue its actual presence and form so sternly that I recognise it only as an expression of law — of the laws in accordance with which a constant opposition of forces is continually adjusted, or of those in accordance with which the component substances mingle and separate.

I can dissipate it and perpetuate it in number, in pure numerical relation.

In all this the tree remains my object, occupies space and time, and has its nature and constitution.

It can, however, also come about, if I have both will and grace, that in considering the tree I become bound up in relation to it. The tree is now no longer It. I have been seized by the power of exclusiveness.

To effect this it is not necessary for me to give up any of the ways in which I consider the tree. There is nothing from which I would have to turn my eyes away in order to see, and no knowledge that I would have to forget. Rather is everything, picture and movement, species and type, law and number, indivisibly united in this event.

Everything belonging to the tree is in this: its form and structure, its colours and chemical composition, its intercourse with the elements and with the stars, are all present in a single whole.

The tree is no impression, no play of my imagination, no value depending on my mood; but it is bodied over against me and has to do with me, as I with it — only in a different way.

Let no attempt be made to sap the strength from the meaning of the relation: relation is mutual.”

Decades before scientists came to uncover what trees feel and how they communicate, Buber adds:

"The tree will have a consciousness, then, similar to our own? Of that I have no experience. But do you wish, through seeming to succeed in it with yourself, once again to disintegrate that which cannot be disintegrated? I encounter no soul or dryad of the tree, but the tree itself.”

Pope Francis: A Crisis Reveals What Is In Our Hearts

Pope Francis: A Crisis Reveals What Is in Our Hearts

To come out of this pandemic better than we went in, we must let ourselves be touched by others’ pain.

By Pope Francis

 The New York Times, Nov. 26, 2020

In this past year of change, my mind and heart have overflowed with people. People I think of and pray for, and sometimes cry with, people with names and faces, people who died without saying goodbye to those they loved, families in difficulty, even going hungry, because there’s no work.

Sometimes, when you think globally, you can be paralyzed: There are so many places of apparently ceaseless conflict; there’s so much suffering and need. I find it helps to focus on concrete situations: You see faces looking for life and love in the reality of each person, of each people. You see hope written in the story of every nation, glorious because it’s a story of daily struggle, of lives broken in self-sacrifice. So rather than overwhelm you, it invites you to ponder and to respond with hope.

These are moments in life that can be ripe for change and conversion. Each of us has had our own “stoppage,” or if we haven’t yet, we will someday: illness, the failure of a marriage or a business, some great disappointment or betrayal. As in the Covid-19 lockdown, those moments generate a tension, a crisis that reveals what is in our hearts.

In every personal “Covid,” so to speak, in every “stoppage,” what is revealed is what needs to change: our lack of internal freedom, the idols we have been serving, the ideologies we have tried to live by, the relationships we have neglected.

When I got really sick at the age of 21, I had my first experience of limit, of pain and loneliness. It changed the way I saw life. For months, I didn’t know who I was or whether I would live or die. The doctors had no idea whether I’d make it either. I remember hugging my mother and saying, “Just tell me if I’m going to die.” I was in the second year of training for the priesthood in the diocesan seminary of Buenos Aires.

I remember the date: Aug. 13, 1957. I got taken to a hospital by a prefect who realized mine was not the kind of flu you treat with aspirin. Straightaway they took a liter and a half of water out of my lungs, and I remained there fighting for my life. The following November they operated to take out the upper right lobe of one of the lungs. I have some sense of how people with Covid-19 feel as they struggle to breathe on a ventilator.

I remember especially two nurses from this time. One was the senior ward matron, a Dominican sister who had been a teacher in Athens before being sent to Buenos Aires. I learned later that following the first examination by the doctor, after he left she told the nurses to double the dose of medication he had prescribed — basically penicillin and streptomycin — because she knew from experience I was dying. Sister Cornelia Caraglio saved my life. Because of her regular contact with sick people, she understood better than the doctor what they needed, and she had the courage to act on her knowledge.

Another nurse, Micaela, did the same when I was in intense pain, secretly prescribing me extra doses of painkillers outside my due times. Cornelia and Micaela are in heaven now, but I’ll always owe them so much. They fought for me to the end, until my eventual recovery. They taught me what it is to use science but also to know when to go beyond it to meet particular needs. And the serious illness I lived through taught me to depend on the goodness and wisdom of others.

This theme of helping others has stayed with me these past months. In lockdown I’ve often gone in prayer to those who sought all means to save the lives of others. So many of the nurses, doctors and caregivers paid that price of love, together with priests, and religious and ordinary people whose vocations were service. We return their love by grieving for them and honoring them.

Whether or not they were conscious of it, their choice testified to a belief: that it is better to live a shorter life serving others than a longer one resisting that call. That’s why, in many countries, people stood at their windows or on their doorsteps to applaud them in gratitude and awe. They are the saints next door, who have awakened something important in our hearts, making credible once more what we desire to instill by our preaching.

They are the antibodies to the virus of indifference. They remind us that our lives are a gift and we grow by giving of ourselves, not preserving ourselves but losing ourselves in service.

With some exceptions, governments have made great efforts to put the well-being of their people first, acting decisively to protect health and to save lives. The exceptions have been some governments that shrugged off the painful evidence of mounting deaths, with inevitable, grievous consequences. But most governments acted responsibly, imposing strict measures to contain the outbreak.

Yet some groups protested, refusing to keep their distance, marching against travel restrictions — as if measures that governments must impose for the good of their people constitute some kind of political assault on autonomy or personal freedom! Looking to the common good is much more than the sum of what is good for individuals. It means having a regard for all citizens and seeking to respond effectively to the needs of the least fortunate.

It is all too easy for some to take an idea — in this case, for example, personal freedom — and turn it into an ideology, creating a prism through which they judge everything.

The coronavirus crisis may seem special because it affects most of humankind. But it is special only in how visible it is. There are a thousand other crises that are just as dire, but are just far enough from some of us that we can act as if they don’t exist. Think, for example, of the wars scattered across different parts of the world; of the production and trade in weapons; of the hundreds of thousands of refugees fleeing poverty, hunger and lack of opportunity; of climate change. These tragedies may seem distant from us, as part of the daily news that, sadly, fails to move us to change our agendas and priorities. But like the Covid-19 crisis, they affect the whole of humanity.

Look at us now: We put on face masks to protect ourselves and others from a virus we can’t see. But what about all those other unseen viruses we need to protect ourselves from? How will we deal with the hidden pandemics of this world, the pandemics of hunger and violence and climate change?

If we are to come out of this crisis less selfish than when we went in, we have to let ourselves be touched by others’ pain. There’s a line in Friedrich Hölderlin’s “Hyperion” that speaks to me, about how the danger that threatens in a crisis is never total; there’s always a way out: “Where the danger is, also grows the saving power.” That’s the genius in the human story: There’s always a way to escape destruction. Where humankind has to act is precisely there, in the threat itself; that’s where the door opens.

This is a moment to dream big, to rethink our priorities — what we value, what we want, what we seek — and to commit to act in our daily life on what we have dreamed of.

God asks us to dare to create something new. We cannot return to the false securities of the political and economic systems we had before the crisis. We need economies that give to all access to the fruits of creation, to the basic needs of life: to land, lodging and labor. We need a politics that can integrate and dialogue with the poor, the excluded and the vulnerable, that gives people a say in the decisions that affect their lives. We need to slow down, take stock and design better ways of living together on this earth.

The pandemic has exposed the paradox that while we are more connected, we are also more divided. Feverish consumerism breaks the bonds of belonging. It causes us to focus on our self-preservation and makes us anxious. Our fears are exacerbated and exploited by a certain kind of populist politics that seeks power over society. It is hard to build a culture of encounter, in which we meet as people with a shared dignity, within a throwaway culture that regards the well-being of the elderly, the unemployed, the disabled and the unborn as peripheral to our own well-being.

To come out of this crisis better, we have to recover the knowledge that as a people we have a shared destination. The pandemic has reminded us that no one is saved alone. What ties us to one another is what we commonly call solidarity. Solidarity is more than acts of generosity, important as they are; it is the call to embrace the reality that we are bound by bonds of reciprocity. On this solid foundation we can build a better, different, human future.

 

Entering the Bardo, by Joanna Macy

Entering the Bardo

by Joanna Macy

Emergence Magazine

In this short essay published in Emergence Magazine, eco-philosopher and Buddhist scholar Joanna Macy introduces us to the bardo—the Tibetan Buddhist concept of a gap between worlds where transition is possible.  As the pandemic reveals ongoing collapse and holds a mirror to our collective ills, she writes, we have the opportunity to step into a space of reimagining.

We are in a space without a map.  With the likelihood of economic collapse and climate catastrophe looming, it feels like we are on shifting ground, where old habits and old scenarios no longer apply.  In Tibetan Buddhism, such a space or gap between known worlds is called a bardo.  It is frightening. It is also a place of potential transformation.

As you enter the bardo, there facing you is the Buddha Akshobhya.  His element is Water.  He is holding a mirror, for his gift is Mirror Wisdom, reflecting everything just as it is.  And the teaching of Akshobhya’s mirror is this:  Do not look away. Do not avert your gaze. Do not turn aside.  This teaching clearly calls for radical attention and total acceptance.

For the last forty years, I’ve been growing a form of experiential group work called The Work That Reconnects.  It is a framework for personal and social change in the face of overwhelming crises—a way of transforming despair and apathy into collaborative action. Like the Mirror Wisdom of Akshobhya, the Work That Reconnects helps people tell the truth about what they see and feel is happening to our world.  It also helps them find the motivation, tools, and resources for taking part in our collective self-healing.

When we come together for this work, at the outset we discern three stories or versions of reality that are shaping our world so that we can see them more clearly and choose which one we want to get behind. The first narrative we identify is “Business as Usual,” by which we mean the growth economy, or global corporate capitalism.  We hear this marching order from virtually every voice in government, publicly traded corporations, the military, and corporate-controlled media.

The second is called “The Great Unraveling”: an ongoing collapse of living structures. This is what happens when ecological, biological, and social systems are commodified through an industrial growth society or “business as usual” framework.  I like the term “unraveling,” because systems don’t just fall over dead, they fray, progressively losing their coherence, integrity, and memory.

The third story is the central adventure of our time: the transition to a life-sustaining society. The magnitude and scope of this transition—which is well underway when we know where to look—is comparable to the agricultural revolution some ten thousand years ago and the industrial revolution a few centuries back.  Contemporary social thinkers have various names for it, such as the ecological or sustainability revolution; in the Work That Reconnects we call it the Great Turning.

Simply put, our aim with this process of naming and deep recognition of what is happening to our world is to survive the first two stories and to keep bringing more and more people and resources into the third story.  Through this work, we can choose to align with business as usual, the unraveling of living systems, or the creation of a life-sustaining society.

Over the last couple of years, a number of us involved in this work have recognized that, given the pace of the Great Unraveling, we are heading toward economic and, indeed, civilizational collapse.  Our thinking was aided by the Deep Adaptation work of Jem Bendell, which seeks to prepare for—and live with—societal breakdown.  I would also like to acknowledge the earlier contributions in French-speaking Europe of Pablo Servigne and Raphael Stevens—whose prescient work focuses on collapse and transition and is only just now coming out in English.

Since the present world economy has been unable to cut greenhouse gas emissions by even the slightest fraction of a degree, it now seems obvious that we cannot avoid climate catastrophe.   Many of us had assumed that the Great Turning could forestall such disintegration, but now we have come to recognize the Great Turning as a process and a commitment to help us survive the breakdown of the industrialized growth economy. The motivation and skills we gain by engaging in the Work That Reconnects provide the guidance, solidarity, and trust needed to make our way through this inevitable breakdown.

There are many dimensions to this work that address the psychological and spiritual issues of the time, and I have found a fruitful resonance between Buddhist thought and postmodern science: much of the Work That Reconnects has been informed by Buddhist teachings. I now think of the Great Turning as somewhat like bodhicitta, the intention to serve all beings. This is the mind state of the bodhisattva—the being who, in their great compassion, delays nirvana in order to address the world’s suffering.  I remember my Tibetan teachers telling me that bodhicitta is like a flame in the heart, and often I can feel it there.

It can seem pretty clear now who is holding up Akshobhya’s mirror—it is COVID-19. The coronavirus has come upon us fast. We knew nothing of it just a short while ago.  First it made us pause so we could take in what the mirror is reflecting.  We’ve been so busy and distracted in our different versions of the rat race that we haven’t been able to pay attention to our actual situation.  We had to cease our rushing about in order to see who, what, and where we are.

COVID-19 reminds us that apocalypse—in its ancient meaning—connotes revelation and unveiling. And what has it unveiled?   A pandemic so contagious that it immediately revealed our failed health care system and our utter interdependence. The need to prioritize the collective nature of our well-being dramatically rose to the surface, especially within our country, which is the most hyper-individualized country in the world.  As Malcolm X put it, “When we change the ‘I’ for the ‘We,’ even Illness becomes Wellness.”

The patterns of contagion then cast a spotlight on what we most need to see: nursing homes, where old people are warehoused; the meatpacking industry, so dangerous to the crowded workers, so cruel to the animals, so costly to the climate;  prisons, where millions are locked away, now becoming petri dishes of contamination; the fault lines of racial inequality in our society, now laid bare in the pandemic’s disproportionate impacts on Black, Brown, and Indigenous communities.  Sixty percent of the cases are African-American—thanks to pre-existing conditions fostered by inequities in health care and environmental racism.

On top of that, the killing of George Floyd has not only revealed the racism and brutality of our police culture, but aroused unparalleled protests, sweeping the country and calling for the defunding and even abolition of police departments and unions.

Globally as well as in the US, many of us are discovering a new solidarity in our determination to move beyond the sick racism we’ve inherited.  In this Uprising, I am inspired by the courage, creativity, and perseverance of those engaging in public demonstrations, who are influencing many civil servants to take action—members of city councils, agencies, and even police departments.  It is no wonder that the bardo represents a place where the unknown, even the inconceivable, can happen and where we who enter are profoundly changed thereby.

When we dare to face the cruel social and ecological realities we have been accustomed to, courage is born and powers within us are liberated to reimagine and even, perhaps one day, rebuild a world.

Do not look away. Do not avert your gaze. Do not turn aside.

 

Two Poems by Rumi: Reminders of friends

Rumi's poems have for more years than I can remember been sources of inspiration and guidance in nourishing the crafts of life and offering inspiration and guidance in how to live it more fully, more closely to what I have come to know as sacred. Naturally over the years I have been drawn to others who have found similar companionship in Rumi. Seldom, though, has that experience come as richly and from more than one source at once. I feel blessed that such is now one of those instances.

The first is a book given to me by a friend. Carol Saysette brought it yesterday to my door, saying she had helped modestly in the book's publication, and so purchased a few copies for her own friends. I only glancingly know its author, but the book is entitled Julie Taylor's Best Loved Poems. Julie Taylor's life and my own have drawn nearer to one another because we have been grateful fellow members of the Community Congregational Church on the top of Rock Hill Road in Tiburon, California. I didn't know until I began reading Julie's best loved poems that in her preface she gathered the poems partly in thanks to her friends in that church, "who have been so supportive in my lifetime challenge, living with Parkinson's Disease." 

Accompanying that acknowledgement and a photo of Julie taken some years ago, are these prefatory lines from an essay of Mary Oliver: "Poetry is a life-cherishing force. For poems are not words, after all, but fires for the cold, ropes let down to the lost, something as necessary as bread in the pockets of the hungry. Yes indeed."

The second source is a dear friend and fellow member of the community in which I have made my own home for the last nearly eight years. I came to know life in community only in those years, my eighth decade; but that is another story.

The friend of whom I speak is Al Braidwood, also a member of that same Community Congregational Church, but whom I've come to know more as a fellow resident of The Redwoods, the living place he and I have known since arriving here at roughly the same time. Al and I gather frequently, sometimes with others, sometimes just with each other, to enjoy and learn from each other's company. This morning Al wrote to me and some of our other close friends,

"Rumi," Al wrote, "is a 13th century Persian poet with a prophetic cast of mind.  He dresses experiences with words.  He makes it easier for us to understand matters of the heart, the mind, and the soul.  Some people underestimate spirituality or see it as a trend, but as Pierre Teilhard de Chardin said:  'We are not human beings having a spiritual experience.  Actually, we are spiritual beings having a human experience.'  Rumi explores that truth in his poems.  We don’t just live in the spiritual realm, but we are the spiritual realm."

 

 

 

Since Al is the more recent source I evoke, and because the poem he offered today is one with which I have lived most gratefully, I will begin this small collection with the Rumi poem that has affected me most deeply:

 

 

THE NEW NARRATIVE

 

"Out beyond ideas of wrongdoing and rightdoing,

there is a field. I’ll meet you there.

When the soul lies down in that grass,

the world is too full to talk about

Ideas, language, even the phrase 'each other' 

doesn’t make any sense.

 

The breeze at dawn has secrets to tell you.

Don’t go back to sleep.

You must ask for what you really want.

Don’t go back to sleep.

People are going back and forth across the doorsill

where the two worlds touch.

The door is round and open.

Don’t go back to sleep.”

 

 

 

 

 

I don't know whether Rumi himself titled his poems, but the lines with which I have longest lived and been most moved by in this poem are those the poet repeats: "Don't go back to sleep." Awakeness and sleep are literal and metaphoric: Treasure the consciousness you have sought and been given. Literally, of course, we know sleep and wakefulness, but we should never neglect our consciousness, nor shall we fail to learn from it. So, "Don't go back to sleep."

 

 

To turn to Julie Taylor's favorite poems, she includes this lovely one from Rumi (in Colin Barks's translation):

 

 

 

 

THIS BEING HUMAN IS A GUEST HOUSE

 

This being human is a guest house.

Every morning a new arrival.

A joy, a depression, a meanness,

some momentary awareness comes

as an unexpected visitor.

Welcome and entertain them all!

Even if they are a crowd of sorrows,

who violently sweep your house

empty of its furniture,

still, treat each guest honorably.

He may be clearing you out

for some delight.

The dark thought, the shame, the malice,

meet them at the door laughing and

invite them in. Be grateful for whatever

comes because each has been sent

as a guide from beyond.

 

 

A father, a son, and the evolution of masculinity

I want to share with readers of Reckonings two photos of father and son, Joe and Hunter Biden, in the context of excerpts from a current New Yorker article by Liz Plank on changing views of masculinity in the US. Here's a bit from Liz Plank's article:

"President Donald Trump and his allies have tried a series of increasingly desperate tactics to derail former Vice President Joe Biden's campaign momentum. As these would-be October surprises fall flat, Trump surrogates appear to have reverted to the oldest tool in their political arsenal: attacking Biden's masculinity.

On Wednesday, John Cardillo, a host on Newsmax, a Trump-aligned media network, tweeted out a photo of Biden holding his son Hunter and kissing him on the cheek. "Does this look like an appropriate father/son interaction to you?" Cardillo asked.

"While Cardillo isn't an official Trump surrogate, his attacks are very much in line with Trump's incessant bullying of his opponent's masculinity. From mocking him for the size of his masks to simply calling him physically weak, Trump hasn't been subtle. Many male voters have taken notice. Because like many other institutions in America, fatherhood is changing. Men want to be able to express their love for other men, especially their sons. And they want to be able to do this without being called weak. To deny them this ability isn't just old-fashioned; it perpetuates a toxic societal cycle that can have dangerous consequences for young men and boys.

"Make no mistake: The presidential election will be a referendum on masculinity. And there is no better example of the contrasting attitudes of these two men than their behavior as fathers. While Trump believes that men who change their children's diapers are "acting like the wife," Biden took on every single one of his first wife's responsibilities (and far more) when she suddenly died in a car accident along with their daughter. While Trump is known for reportedly calling his son dumb, Biden publicly lauded his son Beau — calling him a better politician than he could ever be — after Beau passed away from brain cancer.

"Even when Trump tried to rattle Biden during the first presidential debate by calling his son Hunter a cocaine addict, Biden's unconditional and warm paternal response turned one of the ugliest moments in presidential debate history into a heartwarming one. "My son, like a lot of people ... had a drug problem," Biden said. "He's fixed it. He's worked on it. And I'm proud of him. I'm proud of my son.

...................

"I've spent the past few years speaking to men around the country. And what I've learned is that a lot of guys are yearning for permission to connect with others — male and female — and are eager for a gender revolution that sets them free to reveal vulnerability, affection and intimacy without their manhood's being scrutinized or questioned.

"I want to live in a world where boys are hugged more, not less. Especially during one of the darkest years in this nation's history. America needs a big warm hug and — and it needs a president man enough to do it."

........................

Adam reminded us that last Tuesday evening at 7pm was our last Boettiger family gathering on Zoom before the 2020 election, arguably the most consequential in American history. There was lots to talk about other than the election, and different perspectives about the election, but I send this to you because Liz Plank has other interesting things to say in that article, particularly about Trump's public comments about his daughters:

"Perhaps nothing else typifies Trump's questionable approach to fatherhood more than the way he treats his daughters. From openly flirting with and inappropriately touching his grown daughter Ivanka or speculating about the future breast size of his daughter Tiffany when she was but a toddler, Trump has objectified his children in strange and sometimes creepy ways. And Trump doesn't just want to talk about his daughters' bodies — he wants to take credit for them. When Ivanka was only 22, Trump told Howard Stern that she had 'got the best body,' and he bragged about the money she made modeling. 'You know who's one of the great beauties of the world, according to everybody? And I helped create her. Ivanka.' No wonder Ivanka Trump left fathers out of her parental leave policy proposal in 2016. It's not clear she ever had one.

"While we have always expected moms to be nurturing and physically affectionate, we're beginning to expect the same kind of emotional involvement and empathetic parenting from men. Fathers are still more likely to sing to their daughters and roughhouse with their sons, but all of this is changing rapidly. According to the Pew Research Center, fathers are spending far more time with their kids than in 1965. Fathers are also much more likely than mothers to report feeling like they don't see their kids enough. Men are growing up to become very different from their own fathers. A study by Dove Men+Care in 2015 suggested that the vast majority of men (86 percent, to be exact) believe masculinity means something different to them from what it meant to their fathers. But only 7 percent of the men surveyed said the guys they see on TV and in movies reflect their own attitudes toward masculinity."

Louise Glück wins 2020 Nobel Prize in Literature

I am going to begin this entry simply by saying how glad I am that Louise Glück has won the 2020 Nobel Prize in Literature.

A prominent website for poetry, www.poetry.org, offers a brief biographical description:

"Louise Glück was born in New York City on April 22, 1943, and grew up on Long Island. She is the author of numerous books of poetry, including Faithful and Virtuous Night (Farrar, Straus, and Giroux, 2014), which won the 2014 National Book Award in Poetry; Averno (Farrar, Straus, and Giroux, 2006), a finalist for the 2006 National Book Award in Poetry; and Vita Nova (Ecco Press, 1999), winner of Boston Book Review’s Bingham Poetry Prize and The New Yorker’s Book Award in Poetry. In 2004, Sarabande Books released her six-part poem “October” as a chapbook.

"Her other award-winning books include The Wild Iris (Ecco Press, 1992), which received the Pulitzer Prize and the Poetry Society of America’s William Carlos Williams Award; Ararat (Ecco Press, 1990), for which she received the Library of Congress’s Rebekah Johnson Bobbitt National Prize for Poetry; and The Triumph of Achilles (Ecco Press, 1985), which received the National Book Critics Circle Award, the Boston Globe Literary Press Award, and the Poetry Society of America’s Melville Kane Award.

"In a review in The New Republic, the critic Helen Vendler wrote: “Louise Glück is a poet of strong and haunting presence. Her poems, published in a series of memorable books over the last twenty years, have achieved the unusual distinction of being neither ‘confessional’ nor ‘intellectual’ in the usual senses of those words.”

"Glück has also published a collection of essays, Proofs and Theories: Essays on Poetry (Ecco Press, 1994), which won the PEN/Martha Albrand Award for Nonfiction. Her honors include the Bollingen Prize in Poetry, the Lannan Literary Award for Poetry, a Sara Teasdale Memorial Prize, the MIT Anniversary Medal and fellowships from the Guggenheim and Rockefeller Foundations, and from the National Endowment for the Arts.

"The recipient of the 2020 Nobel Prize in Literature, Glück was elected a Chancellor of the Academy of American Poets in 1999. In the fall of 2003, she was appointed as the Library of Congress’s twelfth poet laureate consultant in poetry. She served as judge of the Yale Series of Younger Poets from 2003 to 2010.

"In 2008, Glück was selected to receive the Wallace Stevens Award for mastery in the art of poetry. Her collection, Poems 1962-2012, was awarded the 2013 Los Angeles Times Book Prize. In 2015, she was awarded the Gold Medal for Poetry from the American Academy of Arts and Letters. Currently, Glück is a writer-in-residence at Yale University."

_________________________

A few of Glück's shorter poems:

 

Vita Nova

 

You saved me, you should remember me.

 

The spring of the year; young men buying tickets for the ferryboats.

Laughter, because the air is full of apple blossoms.

 

When I woke up, I realized I was capable of the same feeling.

 

I remember sounds like that from my childhood,   

laughter for no cause, simply because the world is beautiful,

something like that.

 

Lugano. Tables under the apple trees.

Deckhands raising and lowering the colored flags.

And by the lake’s edge, a young man throws his hat into the water;

perhaps his sweetheart has accepted him.

 

Crucial

sounds or gestures like

a track laid down before the larger themes

 

and then unused, buried.

 

Islands in the distance. My mother   

holding out a plate of little cakes—

 

as far as I remember, changed

in no detail, the moment

vivid, intact, having never been

exposed to light, so that I woke elated, at my age   

hungry for life, utterly confident—

 

By the tables, patches of new grass, the pale green   

pieced into the dark existing ground.

 

Surely spring has been returned to me, this time   

not as a lover but a messenger of death, yet   

it is still spring, it is still meant tenderly.

 

Confession

 

To say I'm without fear—

It wouldn't be true.

I'm afraid of sickness, humiliation.

Like anyone, I have my dreams.

But I've learned to hide them,

To protect myself

From fulfillment: all happiness

Attracts the Fates' anger.

They are sisters, savages—

In the end they have

No emotion but envy.

 

The Past

 

Small light in the sky appearing
suddenly between
two pine boughs, their fine needles

now etched onto the radiant surface
and above this
high, feathery heaven—

Smell the air. That is the smell of the white pine,
most intense when the wind blows through it
and the sound it makes equally strange,
like the sound of the wind in a movie—

Shadows moving. The ropes
making the sound they make. What you hear now
will be the sound of the nightingale, Chordata,
the male bird courting the female—

The ropes shift. The hammock
sways in the wind, tied
firmly between two pine trees.

Smell the air. That is the smell of the white pine.

It is my mother’s voice you hear
or is it only the sound the trees make
when the air passes through them

because what sound would it make,
passing through nothing?

 

The Red Poppy

 

The great thing

is not having 
a mind. Feelings:
oh, I have those; they 
govern me. I have 
a lord in heaven 
called the sun, and open 
for him, showing him
the fire of my own heart, fire 
like his presence.
What could such glory be
if not a heart? Oh my brothers and sisters, 
were you like me once, long ago, 
before you were human? Did you 
permit yourselves
to open once, who would never 
open again? Because in truth 
I am speaking now 
the way you do. I speak 
because I am shattered.

Vespers

 

In your extended absence, you permit me 
use of earth, anticipating
some return on investment. I must report 
failure in my assignment, principally 
regarding the tomato plants.
I think I should not be encouraged to grow 
tomatoes. Or, if I am, you should withhold 
the heavy rains, the cold nights that come 
so often here, while other regions get 
twelve weeks of summer. All this 
belongs to you: on the other hand, 
I planted the seeds, I watched the first shoots 
like wings tearing the soil, and it was my heart 
broken by the blight, the black spot so quickly 
multiplying in the rows. I doubt
you have a heart, in our understanding of 
that term. You who do not discriminate 
between the dead and the living, who are, in consequence, 
immune to foreshadowing, you may not know 
how much terror we bear, the spotted leaf,
the red leaves of the maple falling
even in August, in early darkness: I am responsible 
for these vines.

Aboriginal Landscape

 

You’re stepping on your father, my mother said,

and indeed I was standing exactly in the center

of a bed of grass, mown so neatly it could have been

my father’s grave, although there was no stone saying so.

 

You’re stepping on your father, she repeated,

louder this time, which began to be strange to me,

since she was dead herself; even the doctor had admitted it.

 

I moved slightly to the side, to where

my father ended and my mother began.

 

The cemetery was silent. Wind blew through the trees;

I could hear, very faintly, sounds of  weeping several rows away,

and beyond that, a dog wailing.

 

At length these sounds abated. It crossed my mind

I had no memory of   being driven here,

to what now seemed a cemetery, though it could have been

a cemetery in my mind only; perhaps it was a park, or if not a park,

a garden or bower, perfumed, I now realized, with the scent of roses —

douceur de vivre filling the air, the sweetness of  living,

as the saying goes. At some point,

 

it occurred to me I was alone.

Where had the others gone,

my cousins and sister, Caitlin and Abigail?

 

By now the light was fading. Where was the car

waiting to take us home?

 

I then began seeking for some alternative. I felt

an impatience growing in me, approaching, I would say, anxiety.

Finally, in the distance, I made out a small train,

stopped, it seemed, behind some foliage, the conductor

lingering against a doorframe, smoking a cigarette.

 

Do not forget me, I cried, running now

over many plots, many mothers and fathers —

 

Do not forget me, I cried, when at last I reached him.

Madam, he said, pointing to the tracks,

surely you realize this is the end, the tracks do not go further.

His words were harsh, and yet his eyes were kind;

this encouraged me to press my case harder.

But they go back, I said, and I remarked

their sturdiness, as though they had many such returns ahead of them.

 

You know, he said, our work is difficult: we confront

much sorrow and disappointment.

He gazed at me with increasing frankness.

I was like you once, he added, in love with turbulence.

 

Now I spoke as to an old friend:

What of  you, I said, since he was free to leave,

have you no wish to go home,

to see the city again?

 

This is my home, he said.

The city — the city is where I disappear.

 

 

 

All Hallows

 

Even now this landscape is assembling.

The hills darken. The oxen

Sleep in their blue yoke,

The fields having been

Picked clean, the sheaves

Bound evenly and piled at the roadside

Among cinquefoil, as the toothed moon rises:

 

This is the barrenness

Of harvest or pestilence

And the wife leaning out the window

With her hand extended, as in payment,

And the seeds

Distinct, gold, calling

Come here

Come here, little one

 

And the soul creeps out of the tree.

 

 

 

Grandmother in the Garden

 

The grass below the willow

Of my daughter's wash is curled

With earthworms is curled

Is measured into row on row

Of unspiced houses, painted to seem real.

The drugged Long Island summer sun drains

Pattern from those empty sleeves, beyond my grandson

Squealing in his pen. I have survived my life.

The yellow daylight lines the oak leaf

And the wire vines melt with the unchanged changes

Of the baby. My children have their husbands' hands.

My husband's framed, propped bald as a baby on their pianos,

My tremendous man. I close my eyes. And all the clothes

I have thrown out come back to me, the banners

Of my daughters' slips ... they drift; I see the sheer

Summer cotton drift, equivalent to air.