‘When fascism comes to America, it will be wrapped in the flag and carrying the cross.’
May 23, 2020
The Hippocratic Oath (Ορκος) is perhaps the most widely known of Greek medical texts. It requires a new physician to swear upon a number of healing gods that he will uphold a number of professional ethical standards. It also strongly binds the student to his teacher and the greater community of physicians with responsibilities similar to that of a family member. In fact, the creation of the Oath may have marked the early stages of medical training to those outside the first families of Hippocratic medicine, the Asclepiads of Kos, by requiring strict loyalty.
Over the centuries, it has been rewritten often in order to suit the values of different cultures influenced by Greek medicine. Contrary to popular belief, the Hippocratic Oath is not required by most modern medical schools, although some have adopted modern versions that suit many in the profession in the 21st century. It also does not explicitly contain the phrase, “First, do no harm,” which is commonly attributed to it.
‘I swear by Apollo the physician, and Asclepius, and Hygieia and Panacea and all the gods and goddesses as my witnesses, that, according to my ability and judgement, I will keep this Oath and this contract:
To hold him who taught me this art equally dear to me as my parents, to be a partner in life with him, and to fulfill his needs when required; to look upon his offspring as equals to my own siblings, and to teach them this art, if they shall wish to learn it, without fee or contract; and that by the set rules, lectures, and every other mode of instruction, I will impart a knowledge of the art to my own sons, and those of my teachers, and to students bound by this contract and having sworn this Oath to the law of medicine, but to no others.
I will use those dietary regimens which will benefit my patients according to my greatest ability and judgement, and I will do no harm or injustice to them.
I will not give a lethal drug to anyone if I am asked, nor will I advise such a plan; and similarly I will not give a woman a pessary to cause an abortion.
In purity and according to divine law will I carry out my life and my art.
I will not use the knife, even upon those suffering from stones, but I will leave this to those who are trained in this craft.
Into whatever homes I go, I will enter them for the benefit of the sick, avoiding any voluntary act of impropriety or corruption, including the seduction of women or men, whether they are free men or slaves.
Whatever I see or hear in the lives of my patients, whether in connection with my professional practice or not, which ought not to be spoken of outside, I will keep secret, as considering all such things to be private.
So long as I maintain this Oath faithfully and without corruption, may it be granted to me to partake of life fully and the practice of my art, gaining the respect of all men for all time. However, should I transgress this Oath and violate it, may the opposite be my fate.’
Translated by Michael North, National Library of Medicine, 2002.
For all its presumed innocence, this way of life lived by well-off North Americans is both unjust to those who cannot attain this lifestyle and destructive of the very planet that supports us all.
Sallie McFague was an American feminist Christian theologian, best known for her analysis of how metaphor lies at the heart of how we may speak about God. She applied this approach in particular to ecological issues, writing extensively on care for the earth as if it were God’s “body.”
‘In this award-winning text, theologian Sallie McFague challenges Christians’ usual speech about God as a kind of monarch. She probes instead three other possible metaphors for God as mother, lover, and friend.’
Center for Action & Contemplation
While we may continue to practice physical distancing from other humans, most of us can still safely spend time in nature. The Journal of Health Psychology confirms what Franciscans and mystics have long known: interacting with nature is a great stress reliever. Just thirty minutes of gardening lowers the cortisol released during stress-induced fight-or-flight responses. Today’s practice, written by poet, writer, and educator Trevien Stanger for the book Order of the Sacred Earth, invites us to make a very specific contemplative contribution by planting trees.
Ethnobotanist, author, and Potawatami elder Robin Kimmerer asserts, “We need acts of restoration, not only for polluted waters and degraded lands, but also for our relationship to the world. We need to restore honor to the way we live, so that when we walk through the world we don’t have to avert our eyes with shame, so that we can hold our heads high and receive the respectful acknowledgment of the rest of [the] earth’s beings.”  . . .
I contend that every individual can participate in [the] Great Turning, and that one of the great challenges of our time is for each of us to figure out how and where we plug into this psycho-spiritual current. . . . I, for one, plant trees. . . . In my more recent work as an environmental studies professor at a community college in Vermont, I’ve had a hand in planting just shy of 100,000 trees over the past 12 years. . . .
What happens when you plant a tree? What happens when you wield a shovel in one hand (a human artifact) and a tree (a provisional mystery) in the other? What happens when you dig a hole (a Kali-like destruction) and plant a tree within it (an act of creativity)? What happens when you learn about your local ecology not just as an observer, but also as a participant? What happens when you embrace the wildness of a tree-being and integrate it into the semi-wild streets and streams of your local community? What happens when you crack open your isolated sense of self and plant within your heart this symbol of our ever-branching inter-being? What happens when you consider your actions in terms of your ecological and cultural legacy? What happens when you move beyond your concerns of today and inquire as to what type of ancestor you will be? Nelson Henderson posits that “. . . one true meaning of life is to plant trees under whose shade you do not expect to sit.”  Under whose shade do you sit beneath today? Whose shade shall you help gift for tomorrow?
Trevien Stanger, “Tree Planter,” Order of the Sacred Earth: An Intergenerational Vision of Love and Action, Matthew Fox, Skylar Wilson, and Jennifer Listug (Monkfish Book Publishing Company: 2018), 184-186.
Image credit: Legend of St. Francis: 15. Sermon to the Birds (fresco detail), artist unknown, formerly attributed to Giotto di Bondone, c. 1297–1299, Upper Basilica of San Francesco d′Assisi, Assisi, Italy.
“In the rush to return to normal, use this time to consider which parts of normal are worth rushing back to.” — Dave Hollis
“Put humanity and earth at the center.” — Jacqueline Novogratz
‘I want future generations to say, ‘Look how hard they tried,’ not ‘Look at how blind they were.’
From Father Richard Rohr, Barbara Holmes, and Bill McKibbon:
Goodness is a first principle of the universe. God declares it on the first page of the story of creation. —Barbara Holmes
Creation is the first Bible, as I (and others) like to say , and it existed for 13.7 billion years before the second Bible was written. Natural things like animals, plants, rocks, and clouds give glory to God just by being themselves, just what God created them to be. It is only we humans who have been given the free will to choose not to be what God created us to be. Surprisingly, the environmentalist and author Bill McKibben finds hope in this unique freedom. He writes:
The most curious of all . . . lives are the human ones, because we can destroy, but also because we can decide not to destroy. The turtle does what she does, and magnificently. She can’t not do it, though, any more than the beaver can decide to take a break from building dams or the bee from making honey. But if the bird’s special gift is flight, ours is the possibility of restraint.
We’re the only creature who can decide not to do something we’re capable of doing. That’s our superpower, even if we exercise it too rarely.
So, yes, we can wreck the Earth as we’ve known it, killing vast numbers of ourselves and wiping out entire swaths of other life—in fact . . . we’re doing that right now. But we can also not do that. . . .
We have the tools (nonviolence chief among them) to allow us to stand up to the powerful and the reckless, and we have the fundamental idea of human solidarity that we could take as our guide. . . .
While the lives of our elders, our vulnerable, and essential workers are at stake during the COVID-19 pandemic, tens of millions of us across the globe have been restraining ourselves at home, choosing not to do many things for many weeks in order to protect those we love (and those others love as well). Surely the earth is breathing a sigh of relief for our reduction in pollution and fossil fuel use. This “Great Pause,” as some are calling it, gives me hope that we will soon find it within ourselves to protect our shared home, not only for our own sake, but for our neighbors across the globe, and future generations.
How is a huge part of the world organised under a system that has different meanings country-to-country, and could even mean something different to you, and the person standing behind you in the line to vote?
How do we know democracy is broken if we don’t know what it is?
by Patrick Chalmers.
“To my mind, there seems no better starting point for understanding politics than to grapple with the word “democracy”. What does it mean and how should it work?
The word is easy enough to define. It comes from the Greek for people (demos) and power (kratos), translating as people power, or government by the people. Most of us know democracy as something like that. But things quickly get more complicated when we ask what exactly that means in everyday life.
‘…there’s ubuntu, Watch South African Anglican cleric and human rights activist Desmond Mpilo Tutu describe ubuntu in this video clip.the Nguni language word for a humanist philosophy and way of living from southern Africa. It’s most often translated as “I am, because you are”, a profoundly political concept which evokes the connectedness that exists, or should exist, between all people and the planet – a manifesto for inclusive government.’
The distorting – if not corrupting – influence of money helps to explain why elected representatives rarely reflect the societies they are meant to represent but rather their richer members. Consider the representation of women in government. Though their share of seats in legislatures worldwide is growing, they still represent fewer than a quarter of deputies. The same goes for minorities – whatever they may be, wherever they may be. So while, for example, western countries are becoming more ethnically, racially and religiously diverse, their legislators generally haven’t kept pace with these changes. If the current US presidential race is anything to go by, the face of democracy is still pale, male and stale. In parts of the world where people of colour are the majority, male and stale usually covers it.”
As the arrow endures the bowstring’s tension so that, released, it travels farther. For there is nowhere to remain.
Concentrate on seeing all the beauty your soul can absorb but turn away from what is ugly and vile and degrading. The higher your sights, the better your spirits. Everything we do requires us to reveal our inner longings. Identify them clearly and make productive use of them.
There is nothing more tragic in the modern world than the misuse of power and action to which men are driven by their own Faustian misunderstandings and misapprehensions. We have more power at our disposal today that we have ever had, and yet we are the more alienated and estranged from the inner ground of meaning and love than we have ever been. -Contemplation in a World of Action, 1965
A Democratic Pledge
I would like to
become more selective in what I watch and read
become more critically aware of the messages I receive
find new sources information about the things I care about most
participate in local media
create interactions in my community
Living Democracy is emerging within the human services, focusing not solely on individual self-reliance but also on the capacities of people to work together for mutual healing and problem solving. Society’s obligation to help support citizens with specific needs does not have to mean top-down governmental control; self-help and society’s help are mutually enhancing and mutually beneficial.
Towards a Moral Revolution
Moral reckonings are being driven to the surface of our life together: What are politics for? What is an economy for? Jacqueline Novogratz says the simplistic ways we take up such questions — if we take them up at all — is inadequate. Novogratz is an innovator in creative, human-centered capitalism. She has described her recent book, Manifesto for a Moral Revolution, as a love letter to the next generation.
‘I think, in this moment of such peril & possibility, we really could build a world like the world has never seen before. If there was ever a decade to do it, it’s this decade. I want future generations to say, “Look how hard they tried,” not “Look at how blind they were.”’
The medieval English anchoress Julian of Norwich bequeathed us a radically optimistic theology. She had no problem admitting that human beings have a tendency to go astray. We rupture relationships, dishonor the Divine, make unfortunate choices, and try to hide our faults. And yet, Julian insists, “All will be well and all will be well and every kind of thing shall be well.”
She squarely faces the inevitability that we will miss the mark [what Julian calls “sin”] and that there is wickedness in this world. Even so, she is convinced that the nature of the Divine is loving-kindness, and she wants us to absorb this into every fiber of our being. -Fr. Richard Rohr
‘I urge you to avoid those who cause dissension and offenses contrary to what you have learned. Avoid them.’
I am certainly no judge of television, since I have never watch it. All I know is that there is a sufficiently general agreement, among men who judgment I respect, that commercial television is degraded, meretricious, and absurd. Certainly, it would seem that TV could become a kind of unnatural surrogate for contemplation: a completely inter subjection to vulgar images, a descent to a sub natural passivity rather than an ascent to a supremely active passivity in understanding and love. It would seem that television should be used with extreme care and discrimination by anyone who might hope to take interior life seriously.
-New Seeds of Contemplation, 1949
His thoughts on the Internet, we can only imagine, would be the same. -dayle
This is a new form of propaganda tailored to the digital age and it works not by creating a consensus around any particular narrative but by muddying the waters so that consensus isn’t possible. And it’s all the more difficult because even the most scrupulous, well-intentioned coverage can easily fall into the trap of flooding the zone.
The press, admittedly, has a difficult job to do, especially in this information landscape. But that’s the thing: The landscape has changed. The digital media ecosystem overwhelms people with information. Some of that information is true, some of it is false, and much of it is deliberately diversionary. Trying to cover every crazy story, every batshit claim, is a fool’s errand. The end result of so much noise is what I’ve called “manufactured nihilism,” a situation in which people are so skeptical about the possibility of truth that they give up the search.
The role of “gatekeeping” institutions has also changed significantly. Before the internet and social media, most people got their news from a handful of newspapers and TV networks. These institutions functioned like referees, calling out lies, fact-checking claims, and so on. And they had the ability to control the flow of information and set the terms of the conversation.
Today, gatekeepers still matter in terms of setting a baseline for political knowledge, but there’s much more competition for clicks and audiences, and that alters the incentives for what’s declared newsworthy in the first place. At the same time, traditional media outlets remain committed to a set of norms that are ill adapted to the modern environment.
So now we find ourselves engaged in an endless game of whack-a-mole, debunking and explaining one false claim after another. And false claims, if they’re repeated enough, become more plausible the more often they’re shared, something psychologists have called the “illusory truth” effect.
The prevailing norms of journalism and the political economy of media are driving these dynamics.
When the market crashed in 2008, it became clear that neoliberalism was not the way forward. But at the time, neither the protesters of Occupy Wall Street nor politicians had realistic alternatives.
Now, over a decade later during the biggest crisis since the Second World War, it’s different.
Economists, philosophers and politicians have been fighting the cynical dogma that most people are selfish for years. They’ve been working on real alternatives.
Now we know: humankind is actually not selfish, but has evolved due to its unparalleled willingness to cooperate. If, going forward, we took that fact seriously, everything could change. Governments could be based on trust. Tax systems could be rooted in solidarity. Social security could be reformed.
We don’t know where this crisis will lead us, writes Rutger Bregman, but this time the groundwork has been laid for a radically different world.
The neoliberal era is ending. What comes next?
On 4 April 2020, the British-based Financial Times published an editorial likely to be quoted by historians for years to come.
The Financial Times is the world’s leading business daily and, let’s be honest, not exactly a progressive publication. It’s read by the richest and most powerful players in global politics and finance. Every month, it puts out a magazine supplement unabashedly titled “How to Spend It” about yachts and mansions and watches and cars.
But on this memorable Saturday morning in April, that paper published this:
“Radical reforms – reversing the prevailing policy direction of the last four decades – will need to be put on the table. Governments will have to accept a more active role in the economy. They must see public services as investments rather than liabilities, and look for ways to make labour markets less insecure. Redistribution will again be on the agenda; the privileges of the elderly and wealthy in question. Policies until recently considered eccentric, such as basic income and wealth taxes, will have to be in the mix.”
What’s going on here? How could the tribune of capitalism suddenly be advocating for more redistribution, bigger government, and even a basic income?
For decades, this institution stood firmly behind the capitalist model of small government, low taxes, limited social security – or at most with the sharpest edges rounded off. “Throughout the years I’ve worked there,” responded a journalist who has written for the paper since 1986, “the Financial Times has advocated free market capitalism with a human face. This from the editorial board sends us in a bold new direction.”
Crises played a central role in economist Milton Friedman’s thinking. In the preface to his book Capitalism and Freedom (1982), he wrote the famous words:
“Only a crisis – actual or perceived – produces real change. When that crisis occurs, the actions that are taken depend on the ideas that are lying around.”
DISSOLVE THE PATRIARCHY. ENOUGH.
US president-elect Ronald Reagan in Los Angeles in November 1980. Reagan consulting with his economic advisers about his new economic policy. From left to right: Walter Wriston, Milton Friedman, Daryl Trent, George Shultz, Ronald Reagan, Paul McCracken. Photo: Bettmann / Getty
In recent weeks, lists have been published all over the world of what we’ve started calling “essential workers”. And surprise: jobs like “hedge fund manager” and “multinational tax consultant” appear nowhere on those lists. All of a sudden, it has become crystal clear who’s doing the truly important work in care and in education, in public transit and in grocery stores.
In 2018, two Dutch economists did a study leading them to conclude that a quarter of the working population suspect their job is pointless. Even more interesting is that there are four times more “socially pointless jobs” in the business world than in the public sphere. The largest number of these people with self-professed “bullshit jobs” are employed in sectors like finance and marketing.
In recent years, the Overton Window has undeniably shifted. What once was marginal is now mainstream. A French economist’s obscure graph became the slogan of Occupy Wall Street (“We are the 99%”); Occupy Wall Street paved the way for a revolutionary presidential candidate, and Bernie Sanders pulled other politicians like Biden in his direction.
These days, more young US Americans have a favourable view of socialism than of capitalism – something that would have been unthinkable 30 years ago. (In the early 1980s, young voters were the neoliberal Reagan’s biggest support base.)
One thing is certain. There comes a point when pushing on the edges of the Overton Window is no longer enough. There comes a point when it’s time to march through the institutions and bring the ideas that were once so radical to the centres of power.
“We wanted a mix of cases that were famous and recognizable, and cases that were … just bizarre and fascinating on their own terms,” Toobin, a New Yorker staff writer, told the Guardian. “It’s really more about media manipulation from a broader perspective. I think in each of these stories, you see that the one-sentence media summary is almost invariably misleading if not outright wrong” compared with the trial.”
The death of Amadou Diallo, an unarmed west African immigrant who was shot at, in what became an incendiary headline, 41 times by New York police in the vestibule of his Bronx apartment” while reaching for his wallet. He was unarmed. The four NYPD white police officers were acquitted after the trial was moved from the Bronx to Albany.
“The one thing you can say with certainty is that courtrooms are not hermetically sealed from what’s going on in the world,” said Toobin. “That tension between wanting a verdict entirely on the evidence in the individual case and recognizing that politics and social conditions are always going to affect the outcome – that is I think part of the tension that’s always going to be present in courtrooms.”
“You can get killed just for living in your American skin.”
“In the U.S., the First Amendment certainly protects your right to speak. But there’s no absolute protection from the effects of what you say — particularly when those words may put a specific person in fear of injury or death.”
— Gene Policinski, senior fellow for the First Amendment at the Freedom Forum, and president and chief operating officer of the Freedom Forum Institute
“Humankind’s combined achievements are forming a global network of collective mind, a new intersubjectivity.
The noosphere is a new stage for the renewal of life and not a radical break with biological life. If there is no connection between oogenesis and biogenesis, according to Teilhard de Chardin, then the process of evolution has halted and (wo)man is an absurd and ‘erratic object in a disjointed world.’
Judith Hanson Lasater:
‘When we open to life, we are helping people we will never meet.
We make decisions every day, and they have an effect on the world. When we are present and make choices from this state of mind, the effect of what we choose creates ever-widening ripples that will help beings we may never meet. Be present as we make decisions.’
And the words we speak. The messages we share. Yes, we are given the right of free speech in this country, how are we using it? Ethical, moral speech…to do no harm.
Instead of Buying Guns or Hoarding Food, Let’s Feed Each Other
YES! Magazine/Solutions Journalism
by Michele Bigley
From my patio in Santa Cruz, California, I watched a scrub jay deliver a peanut shell to its oak-tree home. My neighbor hollered hello from the street below, explaining that she was afraid to go to the store for groceries. “A person was held at gunpoint at the Target,” she said. “Everyone’s going crazy.”
My grandparents had “war gardens” in the 1940s, and small, potted remnants from that time took root on their patios well into their golden years. I’d often asked them to teach me how to grow veggies. But they argued that because grocery store shelves were fully stocked again, they didn’t think it was necessary to teach me how to put in the work of growing my own food.
Yet now our local farms have waiting lists for their Community Supported Agriculture weekly deliveries.
We can plant seeds that take a little weight off our overburdened food system and grocery store workers.
Inspired by all this generosity, I wanted to go beyond simply planting a victory garden for my family’s sustenance. I wanted the sustenance to be shared, so I sent out a blast on Nextdoor.com. Within minutes, people offered up compost bins, some more seeds and soil, starter pots. My septuagenarian neighbors brought over tools, advice, and veggie starts. Another guy I didn’t even know was scavenging scrap wood from a construction site nearby; when I asked about how to make a garden bed, he lugged over some wood, and constructed one in my yard.
The retired crisis therapist across the street noticed the raised bed and said, “In the news, we’re seeing the worst of humanity right now, but around us we’re experiencing extreme acts of kindness, too.”
Many Americans have been raised with this ethos of individualism. I, too, was taught to take care of my family above all else. With the threats of joblessness and hunger in every community, I get that urge to protect what’s ours, especially when we’re terrified that a stranger’s cough can land us in the ICU.
But in the 1930s and 1940s, 20 million Americans stepped up in a time of great global terror. They planted gardens in abandoned lots, on patios, and on rooftops. Today, too, we have the potential to shift how we engage with our world. In fact, social distancing requires it. We can broaden our perspectives and open our hearts to people with whom we might share nothing more than proximity. They will be the ones there for us in crisis. They will deliver chicken soup if we’re sick. They will check in on us if they don’t see us out and about. And they will let us know when the grocery store finally has some Clorox wipes.
Now six weeks into our shelter-in-place, the spinach and strawberries, tomatoes and kale, cucumbers and peppers are sprouting. When I called my neighbor to revel in these tiny green victories, she told me to look on my front stoop. There, I found a pack of toilet paper
Blaine County IDAHO Local Food Alliance
DIGITAL FOOD GUIDE
Help us connect you with farms and ranches, farmers markets, and restaurantsserving locally grown food! The new print version of our 2020 Wood River Valley Locally Grown Guide will hit local magazine stands, visitors’ centers and other regional venues in a matter of days. Now, we are updating our online food guide to include all the same business and non-profit listings, visuals and links, so community members and visitors can find local food with a few simple clicks.
‘Everything happens as if a “STOP! had been given on a planetary level. Of course, it was not this summary and unconscious entity of the infinitely small, the coronavirus, which gave this order. This order seems to emanate from the cosmic movement itself disturbed by the mad dream of the human being to dominate and manipulate Nature.
Everything stopped suddenly for half the countries of the world. This immobility did not fail to reveal to us all the flaws of globalization centered on profit and money. But which of the world’s politicians and leaders will be the ones to see? We are plunged into the blindness of the darkness of our habits of thought and the ideologies of progress, totally out of step with reality. How do you open your eyes to what’s going on? In my opinion, the only solution is the spiritual evolution of the whole of humanity. It alone could take into account all the levels of Reality and the Hidden Third.
It also happens as if a “STOP! had been given on an individual basis. We are suddenly in front of ourselves, before the mystery of our being, thus giving the exceptional opportunity of a spiritual evolution for each of us. This spiritual evolution of each human being conditions that of humanity.
We thus discover that the spiritual underdevelopment of the human being and humanity is the real cause of the crisis that we are going through and that we are going to go through.
But what spirituality is it? It is a radically new, transreligious and transcultural spirituality. Transdisciplinarity offers the tools for the establishment of such a spirituality, based on the community of destiny of all beings on earth. Two thousand years ago, the greatest visionary of all time, Jesus, asked “Love your enemies” (Matthew 5:44).
Without love nothing is possible to act on our destiny.
The world at the time refused such a message and preferred to kill Jesus. Two thousand years later, we are in exactly the same situation, on the brink of self-destruction of the species, a danger increased since by technological development and the immense means of destruction. The anthropocene without spiritual dimension will lead us to the brink of the abyss.
We must make, with great humility, a new pact of partnership with Nature and with all beings on earth – humans, animals, birds, trees, plants. We must stop defiling Nature with our excessive pride and our desire for omnipotence. All war should be declared a crime against humanity and all means of destruction should be destroyed.
All this can be understood as a utopia which goes against the principle of reality.
One possible answer is that of Michel Houellebecq: “I don’t believe in statements like” nothing will ever be the same again “. We will not wake up, after confinement, to a new world; it will be the same, only a little worse ”. If we contemplate the behavior of political leaders and public opinion in this period of crisis, it is to be feared that Michel Houellebecq is right. Politicians are returning to their usual language of mutual hostility and this will cause considerable social tension.
The media bombardment plunges us into an anxiety-provoking climate where, paradoxically, even death takes an abstract dimension: a dead person is just a number in a statistic. Nothing of the suffering of the one who dies, alone, suffocated by the coronavirus, reaches our place. This is glaring evidence of our spiritual underdevelopment.
The hidden hypothesis of Michel Houellebecq’s reasoning is the impossibility that human beings can evolve.
But another solution exists. Man must be born again if he wants to live.
Our task is immense. Let’s try not to be hypnotized by the multitude of doomsayers and apocalyptic thinkers of all kinds who predict the fall of the West and the demise of our world.
The word “Apocalypse” does not mean “end” or “destruction”, but “Revelation”. We are fortunate to have before our eyes, here and now, an extraordinary Revelation which can allow us to access Life and Meaning. I suggest reading, in these difficult times, the extraordinary book of Paule Amblard Saint John – The Apocalypse, illustrated by the tapestry of Angers . Paule Amblard offers us a coherent interpretation of The Apocalypse of John by the necessity of the spiritual evolution of man. The appalling plagues which cross the text of The Apocalypse are, in truth, the torments of the human soul separated from what founds it. The Apocalypse of John is a message of longing and hope.’
 Paule Amblard, Saint Jean – L’Apocalypse, illustrée par la tapisserie d’Angers, Diane de Selliers Éditeur, Paris, 2017.
* Text translated from French by Gerardo del Cerro Santamaria.
Marketers used to have little choice. The only marketing was local. The local neighborhood, the local community.
Mass marketing changed that. Now, the goal was to flip the culture, all at once. Hit records, hit TV shows, products on the end cap at Target and national TV ads to support it all.
With few exceptions, that’s being replaced by a return to clusters.
The cluster might be geographic (they eat different potato chips in Tucscon than they do in Milwaukee) but they’re much more likely to be psychographic instead. What a group of people believe, who they connect with, what they hope for…
The minimal viable audience concept requires that you find your cluster and overwhelm them with delight. Choose the right cluster, show up with the right permission and sufficient magic and generosity and the idea will spread.
We’re all connected, but the future is local.
Footprints might be a fine compass, but they’re not much of a map. That’s on us.
More from Seth:
Mathematicians don’t need to check in with the head of math to find out what the talking points about fractions are this week.
That’s because fractions are fractions. Anyone can choose to do the math, and everyone will find the same truth.
Most of the progress in our culture of the last 200 years has come from using truth as a force for forward motion. Centralized proclamations are not nearly as resilient or effective as the work of countless individuals, aligned in their intention, engaging with the world.
We amplified this organizing principle when we began reporting on progress. If you’re able to encounter not just local truth but the reality as experienced by many others, collated honestly, then progress moves forward exponentially faster.
Show your work.
One of the dangers of our wide-open media culture of the last ten years has been that the signals aren’t getting through the noise.
Loud voices are drowning out useful ones. It’s difficult to determine, sometimes, who is accurately collating and correlating experience and reality and who is simply making stuff up as a way to distract us, to cause confusion and to gain influence.
I’m betting that in the long run, reality wins out. That the practical resilience that comes from experimentation produces more effective forward motion.
In the words attributed to Galileo, “Eppur si muove.”
It pays to curate the incoming, to ignore the noise and to engage with voices that are willing to show their work.
The question arises: is modern man…confused and exhausted by a multitude of words, opinions, doctrines, and slogans…psychologically capable of the clarity and confidence necessary for valid prayer? Is he not so frustrated and deafened by conflicting propagandas that he has lost his capacity for deep and simple trust?
-Life and Holiness
Where men live huddled together without true communication, there seems to be greater sharing and a more genuine communion. But this is not communion, only immersion in the general meaninglessness of countless slogans and cliches related over and over again so that in the end one listens without hearing and responds without thinking. The content din of empty words and machine noises, the endless booming of loudspeakers end by making true communication and true communion almost impossible.
Each individual in the mass in insulated by thick layers of insensibility. He doesn’t hear, he doesn’t think. He does not act, he is pushed. He does not talk, he produces conventional sounds when stimulated by the appropriate noises. he does not think, he secretes cliches.
-New Seeds of Contemplation
Culture and Clichés correspondent Lynn Berger
We’re constantly told to try something new. ‘Innovate, don’t stagnate.’ But doing things two, three or 30 times creates space for reflection – and innovation. And it can even bring unexpected joy.
‘Politicians know that there are votes to be won with an appeal to what is old and familiar. And they know that this message is most effective when it is repeated endlessly: repetition is the foundation beneath propaganda.
So here’s the paradox: in order to appreciate repetition for what it is, we actually need a new sort of attention.
It’s probably impossible to achieve the level of attentiveness we bring to first times the tenth or hundredth time we do something. But it’s entirely feasible to look more attentively at repetition, not to see it as a stumbling block but as a goal in itself. Not as a copy but as a variation. I suspect that the routines and rituals that make up daily life, the “grind” we’ve learned to fear, would feel less like a slap in the face to the zeitgeist, and more like something worthwhile all on its own.
Repetition is the norm: we’re constantly repeating things, whether we want to or not. But there’s a difference between inattentively doing things again and doing things again by choice. Conscious, attentive, deliberate. With the full awareness that this matters just as much, and with the willingness to see, hear and feel different things when you feel, hear and see them again.’
A certain level of fatigue sets in. The media landscape has fragmented so much that consumers can filter their information diet to those outlets that reflect their worldview.
The answer is nothing less than a political terminus after years of economic policies which have degraded democracy.
The decline traces the erosion of the public sphere, and the instrumentalisation of identity by powerful actors unwilling to share their power.
In this new landscape, political choices are loyalties – akin to picking a football team and sticking with it through triumph, relegation and internal scandal. Whether a football team or a president, the avatar gives voice to its supporters’ sense of tribalism.
These impulses may be relatively harmless when confined to sports, but when they are extended to politics, they effectively underwrite authoritarianism.
The term “post-democracy”, coined by political scientist Colin Crouch, describes a state where electoral politics is restricted to a limited number of issues, while the crucial needs of the citizenry are addressed by the private sector. These companies lobby politicians, who may be in hock to them. Corporate agenda enacted by elected representatives might look like ideology – the right to own firearms, for example, or not to pay tax for someone else’s healthcare – but they are in fact determined by commercial interest.
We need an entirely new politics: one that shifts us from an economic to a humanitarian bottom line, from a war economy to a peace economy, from a dirty economy to a clean economy, and from who we’ve been to who we’re ready to be. #repairamerica
Change starts with us as individuals. If one individual becomes more compassionate it will influence others and so we will change the world.
“To me painting is not about what I see, it’s about what I don’t see. This view is contained within my perception that philosophy, religion and art
are essentially transforms of one another.
My interests lie within the beauty of ambiguity held within painting that pursues a sacred direction within the realm of Christology.
Following the path of using a monastic discipline of Lectio Divina approach to my paintings allows a process of reading, reflecting, meditation and transformation to occur from my creation of the work itself, to its own development and creation and back to me through a transformation or element of kenosis. I see an important aesthetic within that which is considered poor, both as in poverty as well as in spirit.”
Daniel Bonnell is known throughout the United States, England and Israel as one of the few noted sacred painters of the 21st Century. His art is found in private collections, cathedrals and churches around the world. He holds a B.F.A. from the Atlanta College of Art and an M.F.A. from the Savannah College of Art and Design. His major online gallery is found at https://bonnellart.com.
Why is Julian of Norwich so appealing today? I think because she is totally vulnerable and transparently honest, without any guile. She is “homely”; in medieval terms, that means down-to-earth, familiar, and easily accessible. She is keenly aware of her spiritual brokenness and longs to be healed. So do we. She experiences great suffering of body, mind, and soul.
So do we.
She has moments of doubt. So do we. She seeks answers to age-old questions. So do we. Then, at a critical turning point in her revelations, she is overwhelmed by joy and “gramercy” (great thanks) for the graces she is receiving. We, too, are suddenly granted graces and filled to overflowing with gratitude. Sometimes, we even experience our own divine revelations.
-Father Richard Rohr, Center for Action & Contemplation
As individuals and communities, we can respond with justice and compassion, or we can double down on the pursuit of accumulation and power, with no more than a return to business as usual.
-Father Richard Rohr
Center for Action & Contemplation
‘The pandemic has severely attacked vulnerable communities of color, including tribal communities whose members may not have access to adequate health care nor clean water, we turn to a young voice from the Navajo Nation.’
Aware that the pandemic has severely attacked vulnerable communities of color, including tribal communities whose members may not have access to adequate health care nor clean water, we turn to a young voice from the Navajo Nation (Diné), Alastair Lee Bitsóí, relayed from the pages of the Navajo Times. Excerpts below, with images from the studio of Tony Abeyta.
‘Life expectancy gap between black & white Chicagoans, largest in the country: Structural racism, concentrated poverty, economic exploitation & chronic stress cause what’s known as biological weathering.’
ProPublica is an independent, non-profit newsroom that produces investigative journalism in the public interest.
THE FIRST 100
COVID-19 Took Black Lives First. It Didn't Have To.
“We’re not going to reverse this in a moment, overnight, but we have to say it for what it is and move forward decisively as a city, and that’s what we will do,” she said. “This is about health care accessibility, life expectancy, joblessness and hunger.”
ProPublica’s reporting also revealed other patterns, factors that could — and should — have been addressed and which almost certainly exist in other communities experiencing similar disparities. Even though many of these victims had medical conditions that made them particularly susceptible to the virus, they didn’t always get clear or appropriate guidance about seeking treatment. They lived near hospitals that they didn’t trust and that weren’t adequately prepared to treat COVID-19 cases. And perhaps most poignantly, the social connections that gave their lives richness and meaning — and that played a vital role in helping them to navigate this segregated city that can at times feel hostile to black residents — made them more likely to be exposed to the virus before its deadly power became apparent.
The city [Chicago] announced the Racial Equity Rapid Response Team in partnership with West Side United, with a goal to “bring a hyper local public health strategy to targeted communities.” In the weeks since, the team has held tele-town halls, delivered thousands of door hangers and postcards with targeted information, and distributed 60,000 masks for residents in the predominantly black communities of Austin, Auburn Gresham and South Shore.
So much new & good is going to come from this. We can stop deluding ourselves that our current way of organizing our society is either sane or even survivable! That had to come first in order to rock us to our core, to humble us. Now we’ll be open to new ideas in a whole new way.
What history can tell us about the long-term effects of the coronavirus
Just a few decades after the pandemic, American-history textbooks by the distinguished likes of Arthur M. Schlesinger Jr., Richard Hofstadter, Henry Steele Commager, and Samuel Eliot Morison said not a word about it. The first history of the 1918 flu wasn’t published until 1976—I drew some of the above from it. Written by the late Alfred W. Crosby, the book is called America’s Forgotten Pandemic.
Americans may have forgotten the 1918 pandemic, but it did not forget them. Garthwaite matched NHIS respondents’ health conditions to the dates when their mothers were probably exposed to the flu. Mothers who got sick in the first months of pregnancy, he discovered, had babies who, 60 or 70 years later, were unusually likely to have diabetes; mothers afflicted at the end of pregnancy tended to bear children prone to kidney disease. The middle months were associated with heart disease.
The convulsive social changes of the 1920s—the frenzy of financial speculation, the resurgence of the Ku Klux Klan, the explosion of Dionysian popular culture (jazz, flappers, speakeasies)—were easily attributed to the war, an initiative directed and conducted by humans, rather than to the blind actions of microorganisms. But the microorganisms likely killed more people than the war did. And their effects weren’t confined to European battlefields, but spread across the globe, emptying city streets and filling cemeteries on six continents.
Unlike the war, the flu was incomprehensible—the influenza virus wasn’t even identified until 1931. It inspired fear of immigrants and foreigners, and anger toward the politicians who played down the virus. Like the war, influenza (and tuberculosis, which subsequently hit many flu sufferers) killed more men than women, skewing sex ratios for years afterward. Can one be sure that the ensuing, abrupt changes in gender roles had nothing to do with the virus?
To save themselves from the disease, scared Europeans sought favor from the heavens, most famously taking off their clothes in groups and striking one another with whips and sticks. Images of half-nude flagellants have, since Monty Python, become a comic staple. Far less comical was the accompanying flood of anti-Semitic violence. As it spread through Germany, Switzerland, France, Spain, and the Low Countries, it left behind a trail of beaten cadavers and burned homes.
Absent the diseases, it is difficult to imagine how small groups of poorly equipped Europeans at the end of very long supply chains could have survived and even thrived in the alien ecosystems of the Americas. “I fully support banning travel from Europe to prevent the spread of infectious disease,” the Cherokee journalist Rebecca Nagle remarked after President Trump announced his plan to do this. “I just think it’s 528 years too late.”
For Native Americans, the epidemic era lasted for centuries, as did its repercussions. Isolated Hawaii had almost no bacterial or viral disease until 1778, when the islands were “discovered” by Captain James Cook. Islanders learned the cruel facts of contagion so rapidly that by 1806, local leaders were refusing to allow European ships to dock if they had sick people on board. Nonetheless, Hawaii’s king and queen traveled from their clean islands to London, that cesspool of disease, arriving in May 1824. By July they were dead—measles.
Later it occurred to me that a possible legacy of Hong Kong’s success with SARS is that its citizens seem to put more faith in collective action than they used to. I’ve met plenty of people there who believe that the members of their community can work together for the greater good—as they did in suppressing SARS and will, with luck, keep doing with COVID-19. It’s probably naive of me to hope that successfully containing the coronavirus would impart some of the same faith in the United States, but I do anyway.
“I’m so saddened to hear about the passing of Little Richard… He was the biggest inspiration of my early teens and his music still has the same raw electric energy when you play it now, when it first shot through the music scene in the mid ’50’s. When we were on tour with him I would watch his moves every night and learn from him how to entertain and involve the audience and he was always so generous with advice to me. He contributed so much to popular music, I will miss you Richard.”
Mandatory Credit: Photo by Alan Davidson/Shutterstock (7527496ag) 1989 Rock and Roll Hall of Fame at the Waldorf Astoria New York Mick Jagger Little Richard and Bruce Springsteen Rock and Roll Hall of Fame – 19 Nov 1989
We can not stand by and be only witness to the cataclysm…we must be active participants. (Thomas Merton)
“We didn’t need a pandemic to remember how filthy America has been left by racism and the laws that uphold it.”
Ahmaud Arbery Should Be Alive
[Remember his name.]
Convicting his killers is the start. But the family of this modern lynching victim can’t have justice in a country with laws that protect white people who kill black people.
by Jamil Smith
Ahmaud Arbery was 25. A former high school football player who reportedly was passionate about staying in shape, Arbery was out for a run in the Satilla Shores neighborhood of Brunswick, Georgia. That’s a little more than an hour north of Jacksonville, Florida, if you need to get your bearings on a map. So that you can spare yourself the horror of actually watching the video, I’ll briefly describe what happened in broad daylight on the afternoon of Sunday, February 23rd.
I’m going to word this carefully, because I don’t necessarily believe any part of the story Gregory McMichael and Travis McMichael and their neighbor William Bryan are telling. Gregory, a retired investigator for the Brunswick County district attorney, told police that he first saw Arbery “hauling ass” that day down Satilla Drive, according to the police report. That is what a young, athletic man might be doing on a jog, first of all. But that sight provoked him to tell his son Travis that he suspected Arbery was involved in two recent burglaries in the area, even though neither of the alleged incidents had been reported to police and no official description was on record. Gregory made that assessment, despite the guy “hauling ass” past him. Was a black man running away in this predominantly white community all the probable cause that he needed?
The men loaded themselves up with a .357 Magnum and a shotgun before pursuing Arbery in a white pickup truck. Bryan joined them in the pursuit. Gregory told police that they were packing because “‘the other night’ he saw the same male and he stuck his hand down his pants which lead [sp] them to believe the male was armed.”
If we are to understand Gregory McMichael correctly, he claims he believed Arbery to be armed because — and this is his deduction, based upon his career as an investigator for the local district attorney — he saw a person who he thinks was Arbery the previous night stick his hand down his pants. Because heaven knows, no man in American history has ever done so for any reason other than procuring a handgun. (That he keeps there at all times. Even while supposedly “hauling ass.”)
That is the best story that he could devise for what appears on the video to be the deliberate stalking of a human being. Sure, there’s the audible, “Stop, stop, we want to talk to you,” yelled by the McMichael boys, but what black man in America with a survival instinct stops when a bunch of white men with guns, without badges, hollers this at them?
The police report and full video, photographed by an as-yet unknown driver trailing the McMichaels’ truck, both detail what happens next. The McMichaels cut off Arbery’s path and then we see people getting out of the vehicle and hear yelling. As the car pulls up, per the police report account, the video depicts Arbery struggling over a firearm with Travis, the son. A man is perched in the bed of the truck overlooking. Shots are ringing out. By the end of it all, three shots are fired. At least two struck Arbery, who falls dead to the ground with a visibly bloody shirt. He was unarmed.
Arbery family attorney Lee Merritt, who last October secured a conviction of former Dallas police officer Amber Guyger for the murder of Botham Jean, told me Thursday morning that Bryan was the person that recorded the video and that he believes Bryan coordinated with the McMichaels in committing the murder. “We are demanding that all three of these men be arrested immediately,” Merritt said to me via text.
However, it is the video of this incident, emerging earlier this week, that has both seemingly secured the nation’s attention and an eventual grand jury in Brunswick County.
The killing happened more than two months ago, and a series of prosecutors have recused themselves from the case because they’re connected professionally to McMichael.
One prosecutor — Waycross, Georgia district attorney George Barnhill — wrote a letter that candidly stated why he felt that the McMichaels should escape accountability for the incident, citing Georgia’s open-carry and stand-your-ground laws, as well as its state code for grounds for arrest: “A private person may arrest an offender if the offense is committed in his presence or within his immediate knowledge.”
I want these men put away, but this is why the solution to incidents like this cannot be sought primarily through the courts. We need lawmakers to get busy. Open-carry must be abolished. Stand-your-ground has to go. State codes that allow citizens to arrest people? Those are golden tickets for lynchings. They should be relics of an America that should embarrass us.
Why should these be the priority? Given that racism has such permanence, it only makes sense that Americans must do away with any law or standard that empowers those who embrace that ideology. First, there is too much money in it. Those who seek to maintain power invest heavily in seeding it amongst the poorest, whitest Americans, and frankly, a lot of rich folks believe it themselves. So especially in this pandemic age, I’m even more about survival than ever. If black folks want to vent about the racism of the individuals involved here, I don’t begrudge them, especially if it helps assuage their anger and grief. But another reason why Arbery is dead today is that the laws of the land, along with those who enforce them, have long ensured that people like the McMichaels don’t have to think twice about picking up that .357 and that shotgun before running off to harass or even kill someone like Ahmaud Arbery.
With laws that made sense, at the worst we’re talking about a young man with some viral tweets about white guys who confronted him about burglaries while he was out for a jog. Maybe he even takes cellphone video of it, and laughs to keep from crying as he runs off. A lot of people will be doing the same as they run Friday in tribute of Arbery on what would have been his 26th birthday. I’ll join them. It will help sate the pain, for now, and demonstrate that we should be able to do what he was doing that Sunday afternoon without threat of losing our lives.
Arbery’s death didn’t get much media attention until now, in part because it happened right as COVID-19 began scaring us into submission. But even long before the coronavirus, there has always seemed to be some reason for us to look away from black death of this kind. The era that birthed Black Lives Matter is several years past, yet we keep needing to repeat those words to a largely white America that seems exhausted by them. The shock of Arbery’s limp body slumping to the ground after very real gunshots is here to once again wake up the “woke,” I guess. Saying their names over and over again to people who don’t hear them until we eventually lose our voices has to end. We cannot afford, as citizens, to continue propagating memes and other forms of online absolution without concrete action. Until there are severe and inescapable consequences for killing black people, anyone who isn’t fully antiracist will continue to do just that.
We didn’t need a pandemic to remember how filthy America has been left by racism and the laws that uphold it. However, we cannot baptize ourselves in the blood of the slain and leave feeling clean. We can no longer accept facsimiles. We must have actual justice.
The worst could be yet to come. ‘According to a leaked internal Trump administration report that predicts 3,000 coronavirus deaths a day by June 1.
Why it matters: That’s nearly double the status quo. The report published by the N.Y. Times shows the possibility of 200,000 new cases a day by the end of May. In April, new daily cases hovered around 30,000. [The model was created by Johns Hopkins professor Justin Lessler.] @axios
[Kropotkin criticizes the State for destroying mutual aid institutions.]
‘Social Darwinists began to argue that evolutionary theory should inform politics, too. The whole effort of nature is to get rid of such, to clear the world of them, and make room for better.’
Reading this piece by a brilliant writer while knowing who is part of this current administration and knowing who are most COVID vulnerable this social Darwinism frame seems to aligned with the decisions being made during this pandemic. -dayle
“Social Darwinists” began to argue that evolutionary theory should inform politics, too. Like the billionaire Andrew Carnegie, who swore his wealth was a product of natural law: “We accept and welcome (…) great inequality,” he pronounced.
The philosopher Herbert Spencer sold hundreds of thousands of books in which he characterised life as an eternal battle. Regarding people living in poverty, he wrote: “The whole effort of nature is to get rid of such, to clear the world of them, and make room for better.”
Economic and biological theories began to converge. Where biologists said existence revolved around survival and reproduction, economists believed that we exist to consume and produce.
Humankind has risen to great heights by fighting each other and crushing its weak…what’s we need is a complete overhaul of assumptions about human nature…implications for how we design our democracies, schools and workplaces…the biggest questions we can ask. What is it to be human? How should we organise ourselves? And, can we trust one another?
A MAN WITH A DANGEROUS IDEA: TRUST EACH OTHER
But what if it’s not survival of the fittest, but survival of the kindest, most cooperative?
In 19th-century Russia there lived a man who believed that mutual aid, cooperation, and friendship were how humankind truly thrives.
Today, Progress correspondent Rutger Bregman tells the extraordinary story of Pyotr Alexeyevich Kropotkin and the important lesson we can take from him.
Journalist and radio host Kai Ryssdal: “History matters.” @kairyssdal
Ah, here’s a bleak new study from the NY Fed: In the wake of the 1918-1920 influenza, German cities that got hit harder saw: A) Lower spending on education in the post-crisis period B) More support for the Nazi party
We’re Being Too Optimistic About What Post-Pandemic America Will Look Like
The coronavirus has revealed so many of our institutions to be vulnerable or broken. But that doesn’t mean they will change.
In March, when Politico surveyed “more than 30 smart, macro thinkers” on what will likely change when the pandemic is over, the predictions were heartening, for the most part. They included: a decrease in toxic partisanship, a renewed trust in experts and science, greater government involvement in pharmaceutical production and transformations to elections that could include widespread voting by mail and electronic voting. VICE’s tech desk did a similar exercise, pointing out that the coronavirus has exposed a lot of weaknesses and problems in the U.S. that could be alleviated by progressive policies ranging from universal health care to abolishing ICE. The online magazine Yale Environment 360 wrote that Bill Gates and other optimists have speculated that “the sudden transformation of our lives by COVID-19 will teach us about the virtues of mutual aid, and that it will shock policymakers into being more precautionary in the face of future risks,” most notably the existential danger of climate change.
There’s no denying that this kind of positive thinking about the future is attractive, and has undoubtedly served as a coping mechanism. And some coronavirus predictions seem much more likely than others (for instance, that those who can do their jobs from home may not return to offices for months). But there are already signs that in many ways, the world will snap back to normal at the first available opportunity. The notion that COVID-19 will shock us into being more responsible about climate change or will lead us to reform our institutions underrates the sheer force of inertia that made us so vulnerable to the virus in the first place.
Sure, coronavirus should be a wake-up call, on so many fronts. But leaders, particularly in the U.S., are likely to just hit the snooze button.
If the coronavirus pandemic follows the path of the 1918 flu and the 2008 economic crisis, the world’s political energies will largely be devoted to restoring what we had, rather than using the opportunity to change things for the better. Whenever this strange, long moment in history ends, we might be surprised by how much things resemble our old world order. And that will be a disaster.
‘Thirty Shore-based musicians, including the late Clarence Clemons’ son Jarod, have recorded a socially distanced, group version of Bruce Springsteen’s upbeat anthem “Waitin’ on a Sunny Day” as a benefit for the Asbury Park Music Foundation, which provides music education program for under-served youths.
Springsteen released “Waitin’ on a Sunny Day” on his 2002 album The Rising and has continued to perform it frequently at his concerts since then, often as an audience participation number.’
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