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Monthly Archives: October 2012

Indians Through the Eyes of A White Kid: In Which I Wax Nostalgic and Feel Slightly Awkward About the Whole Thing

28 Sunday Oct 2012

Posted by danielwalldammit in Childhood, Native American Themes

≈ 28 Comments

Tags

Childhood, Colorado, Comanche, Indian, Monkey Bars, Native American, Navajo, Pueblo, Stereotype

Having spent most of my career working with Native Americans (and more recently,  Alaska Natives), I’ve often had cause to reflect on the differences between the people I have met as an adult and the ideas circulating about them in the public imagination. Often I find myself thinking about notions of Indian-ness I learned when I was little. What were Indians to me as a child? And how did I arrive at those notions? I don’t know if there is any special insight to be gained here, but I seem to think with a keyboard, so anyway…

What do I remember?

***

Beulah, CO

I certainly remember cowboys and Indians on the playground in a small school in Southern Colorado. That and army were all I wanted to play (or tackle football – at least until it dawned on me that I sucked at sports). I remember that playing the Indian was somewhat of a social obligation on our playground, because they had to die more than the cowboys; it was expected. You had to take your turn out there storming the monkey bars which served as a fortress from which the playground cowboys picked off playground Indians with relative ease. As I didn’t mind dying on the playground, I did this more than most of my classmates, except for Joe, (I think that was his name). Joe claimed some Arapaho ancestry. He was happy to play an Indian. I don’t remember whether died more than the cowboys, but I sort of hope he didn’t.

A part of me suspects Joe eventually found something else to do on the playground.

Monkey Bars

I must admit that I got frustrated, because certain folks (like …ahem, Scotty and Paul) never seemed to take their turn as an Indian, and they never, NEVER, died when you shot them with an arrow, not even when you snuck-up close on them and got ’em right in the heart.

Cheaters!

***

I recall a number of class projects. Whether it was kindergarten or first grade, I can’t say, but some teacher had us all dress up as Indians once. This meant cutting holes into brown sacks for us to stick our heads and arms through, then cutting up the bottom for fringe. Mostly, I remember the dull scissors that we used to cut through the sacks, and the terrible blister I ended up with between my thumb and index finger.

I was not a huge fan of Indian dress after that assignment.

***

The wampum beads (colored macaroni on a string) went over much better. We wore them as necklaces. I and my classmates were more than happy to play Indian on the playground for awhile after making those. Naturally, we were plains Indians (pasta wampum having a slightly different regional presence than it’s namesake), but well, the important thing is that we fell when the cowboys shot us. That expectation was written in stone. I mean they could miss a time or two, but eventually you had to give it to the cowboy, grab your chest and fall.

Pasta wampum doesn’t hold up well when you fall on it.

***

I remember a trip to Yellowstone National park netted me a headdress, a toy bow and some picture-books filled with spectacular images of plains Indians. I think I played Indian that night until my parents wanted to shoot me for real.

As a side note, I recall that when my classmates started getting guns for Christmas (this was rural Colorado), and I started hinting, Mom and Dad responded to this by getting me a real bow. As if I couldn’t have killed myself with that. …Or for that matter Lawrence what’s-his-name from 6th grade. (In my defense, it was his idea to sit on the fence below and watch as the arrow fell back to earth; it saved time retrieving the thing.)

I still cringe when I think about that one.

***

I remember once while still living in Colorado, the class had to make models of different types of Indian homes. Somehow I got stuck with Navajo. Some friends are gonna kill me for saying that (and well they should) but that was exactly how I felt about it at the time. The ‘real Indians’ as far as I was concerned lived in teepees; I was stuck representing a hogan. At the time, ‘real Indian’ meant for me something like the plains Indians I had seen on TV so many times, usually charging over the hill to be shot down by the cowboys.

My hogans eventually took the form of an egg-shaped panty-hose container covered in something to make it look like mud; two of them of course. (Yes, the container was my Mother’s suggestion.) I wasn’t anymore pleased to have anything to do with panty-hose than I was to be making the homes of a tribe that didn’t appear in any of the movies I had been watching. (Little did I know where so many of the John Wayne films were made, …or how many Navajos I had already seen on film. I certainly didn’t know to call them Diné, nor did I appreciate the fact that I was setting their architecture back a couple hundred years with this mud-covered L’Eggs-model.) The bottom half of the shell seemed about right, but the top shell was way too pointed.

And my classmates made such perfect teepees, too!

I really hated that project.

***

Several years on down the road, another teacher gave out the same assignment, and somehow I ended up with Pueblos this time. I was a little older and a little less disappointed. …a little. I ended up with a gigantic sugar cube structure that didn’t look too bad until we covered it in brown wood-stain. Truth be told, it looked more like a castle than a Pueblo, but I still counted this as an improvement over my panty-hose hogan from previous years. After getting it back from the teacher, this structure made a really nice fort, one which helped to protect many a plastic army soldier from sundry enemies. What WW II-type army soldiers were doing in a castle-pueblo-fortress, I don’t know, but they fought well, let me tell you.

…at least until one of our cats used the box I had put this in as a substitute litter box.

***

I had a sister-in-law for a little while. She was “part native,” as they say. I remember, she had a lot of siblings, and I recall studying them quite carefully to see which ones looked like Indians and which didn’t. I figured you could see the Indian in about half of her siblings, but the other half looked white to me.

Naturally, I was quite confused.

***

I do believe it was my sister-in-law that caught me talking about ‘bad Indians’ one day and schooled me on the subject right quick. This had a pretty strong impact, not the least of reasons being that I liked all the Indians I knew. I liked Joey, I liked my sister-in-law, and as I recall I had a major puppy-crush on one of her little sisters, …possibly two. So, when she told me that Indians weren’t all bad, I was quite willing to believer her.

But that left me with one big problem; how to square this new understanding with all those westerns?

It all came to a head one day as I was looking down at a book illustration. The image is still quite clear in my mind; it depicted a whole bunch of plains Indians mounted on horse-back and charging toward the viewer looking fierce and warlike. Some adult in the household (I believe a guest) asked me what kind of Indians I thought they were. And that created quite a dilemma for me. I still didn’t know one tribe from another, much less how artificial those categories could be. More importantly, I was still stuck on the good Indian/bad Indian thing.

I stared at the image in silence for awhile, and I reasoned to myself that if not all Indians were bad, surely some were. There were bad cowboys and good cowboys in the movies, so why not good Indians and bad Indians? And maybe those bad Indians were the ones I had seen in all the movies. Maybe those were the Indians we had been playing as we stormed the monkey-bar fortress at recess. And if there were bad Indians, I thought, surely these guys (fierce looking as they were) must belong to that group! So, that’s what I said, my tone rising as I spoke; “…bad Indians?” after a bit of a pause, whoever it was offered that perhaps they were Comanche.

Total victory!

Frank C. McCarthy – The Hostiles

As far as I understood it, my theory that there were in fact bad Indians had just been confirmed, and I had just been given a name for at least some of them, Comanche! Comanche were the bad Indians. My sister-in-law and her family and Joey must have been the good ones. The next time I took off after that monkey-bar fortress, I feel quite certain that I counted myself as a ‘Comanche’ rather than a mere ‘Indian’.

Of course someone shot me and I had to fall down dead.

***

Naturally, my perspective on things having to do with Native Americans has changed over the years, not the least of them being my vocabulary preferences. But I often wonder how much of it is due to simply growing up and how much may be due to specific paths I have taken over the years? Most importantly, I find myself wondering how many of the ideas which shaped what an ‘Indian’ was to a little white guy living in Southern Colorado in the 1970s might have been due to the times I lived in? And how much that in itself may have changed?

I guess another way of putting it would be; do Indians still fight cowboys on the playground?

And if so, do the Indians ever win?

***

Many years had passed since all those stories mentioned above when I arrived in Navajo country to receive my first lesson on indigenous perspectives from a native source. My new landlord hadn’t quite cleared out of his place yet, but he had made a fold-out bed available for me. Observing a pile of pillows and blankets arranged in a familiar manner about the bed, I mentioned that his son had built a fort out of it.

A very irritated preschool child quickly emerged from beneath the bed to tell me it was not a fortress.

It was a Pueblo!

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Arms Across the Keyboard: Teaching Computer Skills in South Africa

22 Monday Oct 2012

Posted by danielwalldammit in Education

≈ 5 Comments

Tags

Africa, Ambiguity, Computers, Cross-Cultural Education, Culture, Education, Training, Translation, Vocabulary

Airedale on a Computer
(Nancy loves Airedales)

Today we have a Guest Post from a friend of mine, Nancy Sypniewski. I met Nancy when when she began doing volunteer work at an animal shelter where I served as PR, but calling her a volunteer doesn’t even come close to suggesting her full value to the shelter. She was amazing. And she was also amazing to talk to. I recently asked Nancy to share one of her stories for the Blog, and she has graciously agreed.

I don’t know if Nancy will have time to come back and answer any questions, but I wanted to include this story, because it deals with a subject I think about a great deal, teaching something in a cross-cultural setting. The story dates back to a training exercise from her days in the tech industry.

Nancy Sypniewski

We were working in South Africa. Our job was to implement a computer system that would automate the inventory of the power utility. This was back in the day of mainframe computers and big unfriendly user terminals. We first had to understand their business, determine the best method to automate their inventory, modify the “best fit” computer system, convert their existing data, thoroughly test both the modified system and converted data, develop and test customized training materials, and then finally train the people who would be using the system. These steps took thousands of man hours and multiple years.

We were finally ready to start developing our training materials. We were reminded that our audience would be tribesmen, mostly Zulu and Sutu. These men would arrive in the morning wearing a loin cloth and sandals, they would change into company provided blue jumpsuits and steel toe shoes, and then back into their tribal clothing before heading home at the end of the day. It was imperative that our training materials be full of simple language, pictures and diagrams, not because these men were of low intelligence, quite the contrary, the issue was language – English was often the 3rd, 4th or even 5th language they had learned.

Training day arrived. Our instructor had the students lay their arms across the keyboard and watch the letters appear on their terminal screen for every key they had touched. The room was filled with awe. The instructor then told the students to “Hit the key with C L E A R printed on it.” Each and every student did just that, they hit the key with the solid blast of their closed fist, causing many of the keys to pop off and fly all over the classroom. Needless to say, the students jumped up and frantically gathered the keys, now totally afraid of the new “machines” they had just destroyed. We assured them that all could be easily fixed and sent them into the break room for early tea and cookies.

Within about 20 minutes we had popped the keys back onto the keyboards and were ready to resume class. Since I had been with most of the students multiple times over the years and was a familiar face, it was decided that I would restart the class and give reassurances.

I asked that they restart the exercise by laying their arms across their keyboards while watching the letters appear as before. I then carefully said “Now, I want you to depress the key with C L E A R printed on it.” Everyone hesitated. Just then, a man in the front row raised his hand. I asked him what he wanted and he said, “Madame, I do not know what to say to make the key sad.” Luckily, everyone laughed and we had learned the lesson of careful word selection. After that, we always reminded one another to never use a $10 word when a $1 word would would do a better job.

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A Very Northy Bloggoversary

16 Tuesday Oct 2012

Posted by danielwalldammit in General

≈ 8 Comments

Tags

Anniversary, Blogging, Internet, Northierththanthou, Reflections, Writing

Unfortunately most of the guests at the haunted house survived

So, a year ago yesterday, I grumbled something like “What the Hell” and dragged out my debit card to sign up for the WordPress service. A year ago today I hit the “publish” button for the first time. I wasn’t at all sure what I had in mind or even if I would keep it up, but like I said at the time, “What the Hell!”

Being as it’s my bloggoversary, I suppose this is a good day to let my rambling mind able freely about the experience.

This has been something of a guilty pleasure for me, because I can always think of a hundred things I should be doing instead of writing something for this blog, but I wanted some place to spill the thoughts out of my skull and make them someone else’s problem.

See how I love my readers!

That is how it usually works by the way. I wake up in the morning after thinking about something for a few days and I have the general outlines of the essay in mind, maybe even a few specific sentences I want to write. When the specific wording for a full paragraph comes to mind I go nuts until I can type it out. I think it’s been that way since college, though I haven’t actually written essays like this since sometime around graduate school. My brain just works that way. I feel like I have sorted something out if I can express it in the form of an essay or a short speech. But for sometime before the blog I hadn’t been expressing a lot of my thoughts in any tangible format, and I decided I wanted a place to do that.

This is how I answered those all-important blogger questions what do you want to say and who do you want to reach? For me the answer really is whatever is on my mind and to whomever is odd enough to want to suffer through it. In the beginning, I sort of thought the blog would evolve to a more specific purpose. I thought that might be something quasi-journalistic about Alaska (you can see that approach in one or two REALLY DULL posts at the beginning), or maybe I thought I would just focus on the film reviews and celebrations of movie-villainy. (Come to think of it; I really need to celebrate another great villain soon.) In the end, I didn’t do either.

I remember thinking about the writing style a bit. Did I want to use foul language a little, a lot, or not at all? Did I want to eliminate contractions and/or slang? Did I want to include scholarly citations? A lot was settled less by conscious choice than by what seemed best on the page. I soon found the contractions rolled off my keyboard quite easily and more than once the more lengthy version a word of ruined the text. So, I went with the contractions. The question of foul language was soon settled with my first post about Mitt Romney. I didn’t just use foul language in that piece, I swore at a portion of my readership. And thus was my c lost! As to citations, I list my sources, but I don’t dig through my books to add more, nor do I consult MLA, Chicago, or APA styles. As much as possible, I prefer to supply a link. The bottom line is that I settled into an informal style

I have to admit that it took me awhile to get the technical stuff down. My tremendous knowledge of computers gives me three strategies for dealing with technical issues.

1) I occasionally sacrifice something of value to the demons in the screen. If they are happy they will keep my Dell running. If they are not, then I will suffer great hardship.

2) I keep something expendable near the computer.

3) If all else fails I shout at the top of my lungs, threaten the computer demons, and break the expendable object in full view of the computer screen. Someone once asked me how this was working out for me, and I had to admit the computer was still a bit uncooperative, but at least the neighbor kids generally stayed out of my yard.

…that was back when I had a yard.

Anyway, my approach to interface-diplomacy might explain why it wasn’t until December that I really worked out the gadgets on WordPress and produced a viable website. That’s also when I began using the tag words, registered with a few search engines, and even learned how to surf WordPress for sites with related content.

I have let the blog slide completely at least twice, from November to December of last year, and then again from January through early March. I don’t think I’d had a thousand unique hits when last March rolled around, but I did notice a little spike of about a dozen hits that occurred for no reason that month, and that was enough to inspire me to make one more try. It was around that time that I hit my stride, such as it is, and the blog has been going reasonably well ever since.

I try to post something once a week, and I try to keep each post to one or two basic points. My list of drafts is filled with pieces too long and over-complex. Some will be finished, some will be chopped up and used for smaller posts, and many will be deleted outright. The bottom line is that the piece needs to be done in an hour or three; if it isn’t, then something is wrong.

I’m not always happy with what I’ve written, but I hit the submit button if I think I’ve done something right. Often I am at least a little wary of something else about a given post, something I’ve done wrong or not done at all. The piece about which I am least comfortable would be my post on ‘primitive superstition’. That phrase bleeds prejudice from every syllable, and I can think of a dozen ways to take it down. I tried only one of them. I had a very specific point in mind for that post, and I think I made that point, but much of what I didn’t say in that post may be more important than what I did say, especially to those under the gun, so to speak, when that prejudice is hauled out and used by those who mean it. My critique there is woefully incomplete, to say the least, even if my point is worth making. So, I cringe a little at that one an I smile when I read it.

I do that a lot when I read this blog.

You may not believe this, but my editing skills are vastly improved. Even a few years ago, I could hardly write a paragraph without some typo, brain fart, or horrible error that makes me want to hide under a rock. Now I am down to one or two of those per post. And I am still amazed at what I find in stuff I wrote months ago. Still, I’ve resolved to do my best and live with the results.

There is truth in typos.

The most interesting part of the whole thing for me has been reading the comments. My biggest failure has been my inability to respond to them in a timely fashion, and I am very conscious of the fact that some of my favorite comments have gone unanswered.Every now and then I comb through the blog and try to catch some of the missed gems, but I haven’t done that in awhile.

What an ass!

Seriously, I have had the pleasure of meeting several wonderful people on this blog, and I need to do a better job of keeping in dialogue with them.

In case anyone is wondering, yes I did fork over the cash for a renewal fee, so the Northy page will continue for at least another year.

…even if I am eaten by polar bears.

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Snakes, Death Panels, and that Damned Kenyan: An Ode to the Power of the Free Market!

12 Friday Oct 2012

Posted by danielwalldammit in Anthropology, Politics

≈ 12 Comments

Tags

Amazon, Anthropology, Economics, Free Market, Healthcare, Libertarianism, Obamacare, Politics, Rhetoric

Steve Sheldon told about a woman giving birth alone on a beach. Something went wrong. A breech birth. The woman was in agony. ‘Help me please! The baby will not come,’ she cried out. The Pirahãs sat passively, some looking tense and some talking normally. ‘I’m dying! This hurts. The baby will not come!’ She screamed. No-one answered. It was late afternoon. Steve started toward her. ‘No! She doesn’t want you. She wants her parents,’ he was told, the implication being clearly that he was not to go to her. But her parents were not around, and no-one else was going to her aid. The evening came and her cries came regularly, but ever more weakly. Finally, they stopped. In the morning Steve learned that she and her baby had died on the beach, unassisted.

Daniel L. Everett uses this passage from Don’t Sleep, There are Snakes to illustrate the ideas of an Amazonian people about personal responsibility and their attitudes towards the suffering of others. In context, this story is a little more subtle than it may appear on this page, because Everett tell us that Pirahã will devote great effort to helping one another under the right circumstances. The point is that under this circumstance, Pirahã did not consider it appropriate to aid the woman in question, even though her need was obvious. It was the sort of trouble that Pirahã felt an individual must face alone, or with the aid of family. Since no family was there to help her, the woman in this story had to face this struggle alone.

I read a lot of stories like this, and some still have the power to shock and anger me. I can think my way to an understanding of the behavior in question, but in some cases (like this one) I lose my interest at least momentarily in learning about the cultural context behind it, and I want desperately to confront those responsible. The image of a woman and her child dying alone on a beach because people would not help her is just too much to bear. How could anyone, ANYONE, countenance such a thing?

It doesn’t help that Everett follows this with another story about an orphan girl he had been nursing back to health from a near coma, that is until her father killed her with the aid of his fellow villagers. To them this was a mercy killing, as Everett tells us. The villagers had become convinced the little girl was too sick to survive. His efforts to nurse her back to health had in their eyes accomplished nothing except to prolong her suffering. So, they killed her. I read that story, and I understand the point, and still stories like this fill me with rage. I want desperately to do something about a death I didn’t witness, to confront people I’ve never met, to stop them, to beat them, to punish them. No explanation will suffice for such things, I sometimes feel, and I cannot imagine living in a world in which I must abide such behavior.

But of course I do live in such a world; we have it right here in America.

Oddly enough these passages have helped me to understand something I have been struggling to grasp since the last election, the old yarn about death panels. Don’t get me wrong. I certainly understand the fear and horror that comes from the notion that some committee may have the power to make life and death decisions for other people. What I could never grasp was just how anyone could be so alarmed at the prospect that such a panel could operate under the auspices of government authority while remaining unconcerned about the reality of such entities in the private sector today. Insurance companies make such decisions every day which effectively sentence people to death or suffering, and this is at best a matter for reform; it is something we have to work on, because maybe there is room for improvement. Yet the mere hint of such a committee operate under the auspices of government authority is enough to render the man responsible for it into something of a vampire.

The case for the existence of Death Panels in Obamacare was never much more than a highly malicious rumor, at least as outlined by Republicans in 2008. Yet people die in America every day because they cannot get coverage for important procedures, or they suffer needlessly from lack of care. Think of dental care alone. For years I struggled to find a safe tooth to use for chewing before I finally got a decent dental package, and now I see friends and family doing the same thing. None of this is necessary. They aren’t screaming down at the river, and perhaps they won’t die, but their suffering is absolutely unnecessary. So much the more so for those who cannot get treatment for serious ailments.

So, how is it that folks could be so accepting of deaths resulting from lack of medical care in the present economy while falling over themselves at dark rumors about Obama’s heath care package? I’ve come to understand this sort of thing as one of the powers of the Free Market.

Yea verily!

“The power of the market!” I often wonder if the people uttering this little mantra recognize its religious overtones. You would swap “Jesus” in there for the market if you like, or perhaps “the mind” if you prefer to think of yourself as “spiritual but not religious.” Either way, it is an expression of wonder at the power of an entity to work miracles. Those uttering this phrase usually mean it to suggest something to the effect that free markets will bring about good things if only they are left to themselves.

My own suggestion is sarcastic, of course, but I do think it is the rhetoric of free markets that works this miracle, perverse as it may be. It is what separates the horrors of some deaths from the natural occurrences of others.

Time and again, one hears folks (and by ‘folks’ I mean ‘Libertarians’) assuring us that government actions aimed at correcting some remedial evil will only create more difficulties in the long run. If wages are too low, raising a minimum wage will only lead to a reduction in jobs, and if banks are charging ridiculous overdraft fees, rules against this can only lead to other fees. To correct such horrors is to fight the tide itself. The course of the market is thus a perfectly natural, inexorable force, and government action to correct it can only lead to greater harms on down the road.

And of course there is a certain degree of evidence to back this up. By a certain degree of evidence, I of course mean scads of economic analysis regarding details such as those above. We can see the adjustments that market values make in the wake of government changes quite regularly, and it isn’t hard to see just how often those adjustments prove the undoing of many well-intentioned policies.

And yet the rhetoric of Free Market Fundamentalism seems to stretch a little beyond this evidence, turning tendencies into laws and social behavior into the tell-tale signs of a god passing in the night. It is not merely that supply and demand react to one another, but that they do so under the command of an entity of sorts, one with great powers. Somewhere along the line, reasonable arguments about the particulars give rise to a mythic narrative, one which simplifies the choices in front of us.

All of this begs the question of just how simple it is to keep government actions out of business. Money, like government office, is a vehicle of power, and there is no inherent reason why we should moralize the one and naturalize the other. But of course that is precisely the point of so much talk about the power of the market; that market will do what it does, and individuals seeking profit will do what they do. Neither morals, nor governments, nor all the devils in Hell will alter the course of self interest. What is left for us to do but acknowledge in stoic terms the limitations of humanity and civic service? …and hence to let things run their course? A virtuous government is thus one that does not interfere. Likewise with virtuous politicians!

And damn those who would trespass against the will of the market.

Thus a man who dies because an insurance company will not pay for an expensive operation has in effect passed away of natural causes, but one who has died because a government panel denied him the operation? Well, his death is the result of arcane forces. Worse still, a life prolonged by such a committee must also be an unnatural event, a form of undeath, sustaining itself by draining the life from others. And if folks stop short of blaming those whose health is the result of government programs, well we can certainly point a finger at the necromancers who created those programs.

Cough, …Obama!

This is the attraction of a narrative that separates the world of power into forms about which we can make decisions of right or wrong and those about which we can only hope to adapt. Government is thus saturated with moral significance; there are good politicians and bad politicians, even evil ones. But market forces? These are as natural as the tide itself. One might as well urge reform on the laws of gravity as hope to change the nature of business.

It is for this same reason that welfare queens elicit so much more effective anger than corrupt bankers. We can understand someone fudging the numbers to make a profit, but a woman who lives off the coercive power of government authority? That is an abomination. Likewise with all manner of horrors resulting from poverty; they are natural. We might shed a tear for those that die of such things, but we expect them to handle it themselves, or to turn to family.

“She doesn’t want you; she wants her parents.”

If you want to help your neighbor, so one hears, then do so with your own money! Give to charity, or pay your brother’s bills, but don’t force others to do the same. But of course the market in its infinite wisdom sets the price for the necessities of life too high for such personal action, at least if one hopes to get ahead in life. And so neither government nor private individuals can really do much about this man’s teeth or that woman’s liver. The result is natural, so the narrative goes, and there is nothing for us to do but go about our lives as people all about us suffer.

We can only hope they will do it in silence, behind a door somewhere, not screaming down at the river.

This is, after all, a nation of civilized people.

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Jesus is the Homunculus of Human Suffering

04 Thursday Oct 2012

Posted by danielwalldammit in atheism, Philosophy, Religion

≈ 23 Comments

Tags

atheism, Catholicism, Homunculus, Jesus, Meaning, Philosophy, religion, suffering, Theodicy

Crucified Christ by
Matthias Grünewald

Sometimes texts and utterances become what they purport to describe. Case in point? This little meditation on the spiritual meaning of suffering, An Attempt to Explain Christianity to Atheists In a Manner That Might Not Freak Them Out by The Bad Catholic at Patheos.com. Well, it certainly became a source of suffering for me (and apparently for P.Z. Myers of Pharyngula), and I suspect not a few others trying to sift through the article for one reason or another. Whether or not the article succeeds in becoming meaningful is another question.

Honestly, the whole thing is a Gish Gallop for me, from the scholastic presentation to the major assumptions of the argument and the vocabulary its author uses. Were I to attempt a refutation, I wouldn’t know where to start. If this was an attempt (as the author suggests) to speak to atheists, I can’t help but think it is an utter failure (or perhaps an ironic joke). If its author ever seriously had an unbelieving audience in mind, then he has done just about as much as he could to avoid communicating with that audience.

There is however one thing about this piece that does catch my attention; its final paragraph (emphasis added):

This changes everything: To see the child with leukemia is to see Christ suffering in that child, suffering to bring the world back to Perfection. To experience agony is to cry out with the strain of lifting this fallen world to Paradise. We are called to recognize this, and to actualize this. This is why I am a Christian.

I say this bit catches my attention, because I find it genuinely disturbing. I also recognize it (or something like it) from a number of previous conversations with believers, many of whom have advanced the argument that life is somehow less meaningful without God. They don’t always state their position in such stark terms, but I do think the view is common enough to rise above the idiosyncracies of this particular article. So, it is perhaps worth a comment or two.

Kitch-Christ: The true meaning of suffering?

The claim that Bad Catholic makes, that to see a child suffering is to see Christ suffering within her is thoroughly dehumanizing, because it relegates the suffering of the child to a secondary role. What is moving about the suffering of a child is not her own suffering but that of Christ. The meaning of suffering has, according to Bad Catholic, less to do with the pain of particular persons than the cosmic struggle of a heroic Jesus trying to lift the fallen world into paradise. I am not even sure if it is the crucified Christ we are supposed to see in this girl. Rather, I think we are supposed to see in the eyes of a child suffering the muscular Jesus of the Lord’s Gym lifting his heavy cross up to save the world. Her suffering is meaningful precisely because of the meaning that Christ gives it.

No.

Not just ‘no’, but Hell no!

And if you want to write about a deficiency of meaning in the world then you have one right there. Never mind a world without God; how about one in which you cannot see the most compelling moments of human suffering because of the big giant Jesus standing in your way!

If the suffering of people right in front of you requires a theory making it about something else altogether, or rather someone else, then your faith does not augment the meaning of suffering; it detracts from it. And the theory that was supposed to deepen our understanding of suffering has instead blunted its very force. It is not the suffering of the little girl that matters; it is not her loss of hope, or her agony, or her tears; it is that of someone else.

As I read this utter crap, I can’t help but to be struck by a quote the Bad Catholic keeps at the top of his webpage. It is attributed to G.K. Chesterton; “Let your religion be less of a theory and more of a love affair.” I can’t help but think this wonderful little quote might well have forestalled this miserable exercise in tortured logic and pathetic indifference to the actual condition of suffering in another living being.

Perhaps one ought to let his sense of other living things be less a theory and more of a love affair.

The meaning of human suffering is immediate. This is no less true of others than it is for ourselves. I for one do not need to see Jesus Christ or any other supernatural entity to give a damn about the suffering of another human being, or even that of an animal.

Do you?

Photo by Kevin Carter

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Uncharitable Thoughts About the Principle of Charity

02 Tuesday Oct 2012

Posted by danielwalldammit in Education, Philosophy

≈ 5 Comments

Tags

Critical Thinking, Ethics, Logic, Mitt Romney, Politics, Principle of Charity, Reasoning

This may seem ironic, but among the topics generally falling under the purview of logic and/or critical thinking is a little gem called the “principle of charity.” Simply put, this entails an obligation to interpret any given argument in the strongest sense possible, consistent with its actual wording. In other words, when you come to one of those moments where you could think of more than one way to take what someone else is saying, pick the one that gives them the strongest case possible. You don’t have to rewrite an argument for someone, or pretend you don’t see obvious flaws, but when there are genuine questions about the intent of an author, opt for the interpretation that gives him a fighting chance.

Then give him a hug.

This isn’t really about being nice. One of the most important reasons for applying the principle of charity is that it helps to ensure your own analysis will not be wasted. If you take advantage of some ambiguity in the text of an argument and spin it into something utterly foolish, then your own evaluation of that argument becomes all that much more trivial. If you are in actual dialogue with someone, then it’s easy enough for the other guy to simply restate his argument, filling in the gaps so as to avoid whatever silliness you have read into his claims. By sticking with the strongest version of an argument, you an help to ensue that you really are evaluating a case worth considering.

And then it’s open season!

I’ve often had occasion to reconsider this approach to critical thinking, not the least of reasons being that there seem to exist a rather large number of occasions when folks don’t want to use it. And by ‘folks’ in this instance, I mean “me too!” Whether reading or listening to an argument, sometimes I just don’t feel all that charitable. More to the point, sometimes, I think there are substantial reasons to set the principle aside.

I first noticed this, sitting in an anthropology class, listening to a critical theorist shred some text I have long since forgotten. Simply put, the principle of charity was quite lacking in that analysis, as it was with many similar texts I had been reading in that program. This was no accident. Where my critical thinking teachers had been preparing me for open dialogue with people with whom I might disagree, the critical theorists I had begun to read were far more interested in exploring the role of a given text in promoting power relations within a larger social context. Where the one approach talked about what a text might mean, the other talked about what it did in fact mean, at least under the prevailing circumstances.

And it occurs to me that I did this sort of thing myself in my post on the California law for the protection of the Indian, …i.e. the Law that enslaved Indians in California even as that very state entered the union as a “Free state.” The text is not an argument, but it raises many of the questions I am talking about here.  The text sets up a range of legal mechanisms which include indentured servitude as a possible alternative to incarceration. Bearing, in mind the principle of charity, one could ask if it is really fair to think of this law as a means of establishing slavery? You have to read between the lines, or you have to know some facts about the politics which produced it and guided its implementation. Once, you do know these things, the answer very quickly becomes ‘yes’.

And herein lies the crux of the problem. Application of the principle of charity means setting aside important questions about the actual impact of an argument in order to engage in dialogue with its proponents. This begs the question of whether or not you want such a dialogue in the first place (or whether or not it is even possible). And sometimes, the answer to that question is just ‘no’.

Case in point? Let’s look at this moment of Mitt Romney fame.

Now I know you think I’m going to attack him, and the truth is that I probably am, but not until after I am done defending him.

…I know; it confuses me too.

The common take on this topic is that Romney was echoing the sentiments of Citizens United v. Federal Election Commission (2010), namely the principle that corporations possess many if not all of the same rights as people. The notion that corporations are fictional people is hardly new to the political landscape. My Constitutional History Teacher was quite clear about that matter back in 1992, long before the current outrage, but for various reasons which needn’t concern us here, Citizens United brought about a frightful new firestorm of controversy over the notion, and that was fresh in a lot of people’s minds when Romney made this speech. Add to this a general sense that the Republican party is responsible for the relevant composition of the Supreme Court and for backing its rationale, and you have a ready-made battle just waiting for someone to drop in with the perfect phrasing

But is that what Romney was actually trying to tell his audience? If you look at the video, he was in the midst of making a very different point at the time, namely the fact that someone will have to bear the cost of raising taxes. Urged to levy the tax on corporations, Romney adds quickly that corporations are people. So, the question is this; was he affirming the legal rights of corporations, as per Citizens United, or was Romney trying to suggest that any costs applied to corporations will be paid by people somewhere in the marketplace (investors, employees, or even customers)? Although the categorical language suggests the former, Romney’s subsequent comments suggest the latter. The video itself doesn’t really yield a clear answer, and it is entirely possible that both lines of thought came together in one big mutant two-headed reason with no clear notion of the relationship between its sources.

At some point you have to make a choice as to the meaning of his comment.

If it’s the former choice, then well, go get him Lizzy Warren! And I must admit to a certain soft-spot for this inquiry as to the kind of person that a modern corporation would be, if indeed it were a person. But if Romney really was trying to tell us that costs accrued to corporations are ultimately borne out by people, then he is right.

Broken clocks, and all that!

Hell, there really isn’t much to gainsay that proposition that people will ultimately pay for costs imposed on corporations. There is a lot room for debate about how that works (or doesn’t) and whether or not it adds up to the kind of policies Romney wants to advocate. But that is a debate in which those of us on the left have as much responsibility to chase the devil through the details as Romney and the conservatives.

It’s a lot easier to tell Romney that corporations aren’t really people.

And here is where questions about the willingness to grant someone the Principle of Charity shade into larger questions about whether or not one wishes meaningful dialogue with them to begin with. If you really are exploring an issue with someone, and if they are approaching it in the same spirit, then the effort to assess their views in the strongest light possible facilitates that discussion. If no such goodwill exists, then extending the benefit of the doubt can cost more than its worth.

If the target audience for a debate is more responsive to cheap shots and sound bites, then failure to respond on that level begins to look a lot less like the responsible (grown-up) approach to a discussion and a lot more like failure on the horizon, all the more so if the point of the debate is really is to win something (a legal case or an election for example). If the other guy is just being a jerk, then you can always walk away. But if that jerk is trying to take something of value, then it may well be time to roll up your sleeves and pull out that roll of dimes hidden in your pocket.

Metaphorically speaking, of course.

So, do you really want to have a thoughtful discussion, or do you just want to kick the other guy’s ass? I know the Dudley Dialogue-Right in me wants to say “let’s have that thoughtful discussion,” but years of figurative blunt head trauma combine with political realism to say that sometimes the answer is just ‘no’.

Sometimes the answer is ‘no’, because the larger social context removes all doubt as to intent (the California example); sometimes it’s ‘no’ because the expectations of dialogue are essentially “no quarter given” (Romney?); and sometimes the answer is ‘no’, because you just don’t want to grant any legitimacy to the other side. This is why responsible scholars rarely debate holocaust revisionists, flat-earthers, or creation science hacks. It’s why feminists often give Men’s Rights Activists the face-palm instead of an argument, and its one of the reasons that both sides of the recent debate over Atheism-Plus have done a wonderful job of talking right past one another (just to name a couple netroversies currently bubbling over in sundry parts of the blogosphere). It’s also why you should never read the comments on any article posted anywhere (except here). And of course it’s why only a fool would debate anyone with a 160 character limit on each tweet.

…okay guilty as charged on that last one, but the point stands.

There are of course many ways in which one can shut off meaningful dialogue with others, but at least one of them occurs when you are no longer willing to give someone the benefit of the doubt. One takes their statements at face value and fills in the ambiguities according to a standard script; the possibility that the other guy may have something more interesting in mind is simply not worth the effort to give him a chance. This isn’t the kind of approach folks normally recommend, but it is the kind many of us engage in at one time or another. Combine this with the increasing role of discursive minimalism in public discourse and we have an ever increasing premium on short snide answers to arguments that never really came into their own to begin with.

There is no clear formula here; no objective test to distinguish those who have earned the benefit of the doubt from those who haven’t. While it can be particularly satisfying to see someone you think unworthy of debate forced to talk to the hand, it is equally frustrating when you are looking at that palm yourself. When neither side of a given debate seems capable of engaging the other in meaningful discussion, the results range from entertaining to downright tragic, often within the space of a single paragraph.

I certainly don’t have any great notions about how to make the call, but I do find it a interesting feature of public debate.

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