Tag Archives: Protest

Wading Into the Pond

The previous post discussed an ethical dilemma presented by Peter Singer concerning the choice between saving some fancy shoes or a drowning child in a shallow pond. The conclusion was that charity is the best we can do within the given social structures, but that justice requires counter-cultural living. The way of following Jesus is not charity, but justice. It requires a radical reorientation of our lives away from token charity to a new kind of Jubilee economics.

So, the question is how to incorporate these ideas into our daily lives. This is really the question with which I wrestle. Singer’s shallow pond dilemma is really more like the dilemma of two oceans and our ever more insular lifestyle. How do we make ourselves aware of how we spend our resources and the choices we make about what to buy? How do we recognize in our daily lives the impact of the choices we make? Finally, how do we attempt to live out something more than charity, embodying something “counter to the ethics of the culture” we’re in?

The Definition of Insanity
The oft quoted saying that, “The definition of insanity is doing the same thing and expecting different results” has been attributed to Mark Twain, Albert Einstein, Benjamin Franklin and Confucius, but more likely came from Narcotics Anonymous literature. If anyone, the addicts would know the truth of this saying. Likewise continuing to try and live counter-culturally as isolated individuals will not work.

The first thing we need to realize is that we cannot do it alone. To try and do it alone as an individual consumer is to continue within the same framework. Our awareness of the reality of the situation is muted by our own isolation from all the other individual consumers with whom we share the world. So, we must find particular people who are willing to walk this road with us. It is the particulars of our shared lives that shed light on our own inconsistencies and inadequacies. These are vulnerable relationships based on trust and shared values. These are the relationships many of us are lacking in North American culture.

We need to break out of our isolation, but we need more than just a book club. Waco just started a time exchange where people can exchange time and skills with each other rather than currency. Tool sharing is another way to build up community as the solution rather than individual consumption. Anything that you can do with other people that promotes community and shares resources moves us beyond the parameters of consumerism.

The Second Rule of Consumerism is… Do NOT Talk About Consumerism
The second thing we need to do is learn how to talk about our finances openly and honestly with others. We have all sorts of justifications built into our lives for the way we live. We have to make ourselves vulnerable to critiques of the choices we make. The prophetic strain of the biblical narrative calls into question anything, any structure, choice or lifestyle, that is complicit or participates in the oppression, exclusion and marginalization of those who bear the image of God as well as the exploitation and domination of God’s creation. Shedding light on those realities in our lives requires the aforementioned relationships of trust, honesty and vulnerability.

One attempt to shed light on our own participation in these systems of domination that I read recently involved agreeing to a corporate tax based on the grades of the corporations from whom we purchase goods and services (A practical, creative tax for a better world).

This “holy excise tax” is designed to 1) disincentivize our demand for unneeded cheap consumer goods and services (mostly bought from companies that grow profit for investors by hiding real costs); and 2) raise revenue to give to organizations that care for our most vulnerable neighbors.

We are using the Better World Shopping Guide, which gives companies from a large variety of categories a grade from A to F, depending on the social consciousness of their business practices, considering human rights, the environment, animal protection, community involvement and social justice. Companies rated B have a 10-cent tax on each receipt, while companies rated C, D and F get a 25-cent tax. In addition, the guide has a list of the top 20 corporate villains, including Exxon Mobil, Walmart, Verizon, Kraft, Nestle and Bank of America. We pay 50 cents each time we support these socio-economic goliaths.

This is just one example of a creative attempt to help reveal the realities hidden in our credit card statements. There are others as well. No matter how you try to learn to talk about our hidden financial realities this last point is essential to making it successful and healthy.

Misery Loves Company
The last thing that I think the church has uniquely to offer in this area is a theology of grace and love alongside the prophetic. Some Christians that have tried to radically live out biblical economics through a common purse or other methods have found themselves right back in the waters of domination and oppression as they create new forms of legalism and oppression. So, recognizing that none of us is completely able to live somehow outside the system is essential.

The goal is not in fact to live outside the system. In order to live counter-culturally you have to continue struggling from within the dominant culture. I have lived and worked closely with Christians that have a long history of attempting to live outside the system in isolated colonies. The unspoken reality is that they are much more a part of the world than they would ever admit, because they interact daily with people outside the colony and are the primary economic drivers in the region.

The question then is not “How do extricate myself from the systems of domination?” but instead “How do I begin to organize my life with others such that our existence challenges the status quo both within ourselves and the broader culture?” It is only as members of the culture and web of domination that we pose a threat or challenge to the system. (Why are the relatively small numbers of people involved in Occupy protests across the country such a threat to the Powers that they are willing to spend inordinate amounts of money to have the police and authorities attempt to forcibly remove them?)

This means that there is no one righteous, no not one. No one is able to say that they are embodying the reality we hope for. What we need is a confessing movement. Then we can take steps together to live out this new way of living that we have glimpsed in Jesus, not out of self-righteousness or guilt, but in the grace and love of the Prince of Shalom.

Born Against: The Way of Jesus as Protest

A.J. Swoboda recently wrote a very thoughtful piece on how the Christian faith relates to the occupy protest movement. I want to make sure at the outset that I acknowledge the article said many positive things about the movement including,

Protest isn’t new. The prophets protested endlessly against evil, injustice, and at times the institution in the Hebrew Scriptures…Jesus protested too. His entire existence was a protest against death, sin, and evil.

However, Swoboda also says, “We are not born against. We are born again. We are born for.” While this was written as a critique of protest movements, I think it fundamentally misunderstands this particular movement. In some ways it may also misunderstand something fundamental about the Christian narrative.

I previously wrote about why the Occupy movement’s position is not primarily (or only) against something (Occupy This Blog?!). Certainly there are some basic grievances that the movement has made clear. However, Douglas Rushkoff has said that the Occupy protests are a “beta test for a new way of living”, not just a way to be against something.

If we take seriously the idea that the Exodus narrative is at the very core of the biblical narrative, fundamental to the identity of the Israelites and paradigmatic for understanding the life, death and Resurrection of Jesus (the Last Supper was after all a Passover meal), then we must wrestle with the basic character of this narrative. The Exodus narrative does not begin with a vision for the future. It begins with a movement of protest.

First, comes the creative resistance of the Hebrew midwives rescuing the Hebrew babies that Pharaoh tried to kill. Moses is born and left to die, but his sister manipulates his rescue into the hands of the powerful. As a man torn between his position of power and Hebrew roots, he lashes out in violence at the injustice of oppression murdering an Egyptian. But this violent resistance will not be the way of YHWH. His own people condemn his actions and Pharaoh puts him on his watch list (there were no airplanes so he couldn’t yet be on the no-fly list). Then Moses disappears. As we know, he will be a reluctant leader. It is not his charisma that sparks this movement of liberation. It is the people crying out against.

During those many days the king of Egypt died, and the people of Israel groaned because of their slavery and cried out for help. Their cry for rescue from slavery came up to God. And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. God saw the people of Israel—and God knew.” (Exodus 2: 23-25 ESV)

God acts on behalf of the Hebrews, not by giving them a vision of what they should be for, but because God is inherently against the injustice and oppression they suffer. The ensuing plagues ultimately demonstrate, not what God is for, but that God is fundamentally against, Pharaoh. Certainly the wilderness is a liminal space in which God begins to unfold God’s vision for an economy of gift, grace and abundance (think manna and quail). Yet, even then the people grumble about the circumstances and long for the “good life” they had under Pharaoh. Forgetting what they are against leads them to romanticize their own oppression, because after all liberation is hard work. A new way of living requires sacrifice and letting go of our previous life, even though there was some stability and certainty (even if false) in the old order of things.

So, perhaps the idea that the Edenic narratives in Genesis provide a blueprint for how God intended the world to be is less helpful than the very clear reality that God’s mission in the world begins fundamentally by being against certain things. This is true also in the patriarchal narratives, where God is against Cain and later the rest of humanity in the Noah story because of their propensity for violence (Genesis 6-9). There are certainly glimpses of what God is for, the Jubilee in Leviticus 25 is an idealistic vision that qualifies. The prophets sometimes hint at this other way of living, but more often than not they were first against the Pharaoh-like actions of Israel’s own rulers.

Clearly these are two sides of the same coin. Indeed, how can one be against something without some vision for the way the world should be? The prophets’ outcry against injustice was certainly motivated in some way by a vision for how God intended Israel to live. My point here is not to say that we should not discover what we are for and what God is for. The point is that God does not begin with the same starting point that Swoboda and others seem to require of ourselves. In many ways I think that we are uncomfortable being against things, because it is that prophetic stance that gets people killed and inspired the violence of Empires throughout history.

The way to be for a different order of life is to begin to live it out together, as Occupy Wall Street is attempting. What makes us squirm is the way that living out the way of Jesus inevitably forces us to be against some things and the actions of some people. As liberation theology points out, the God of justice is necessarily against the wealthy for their own liberation and salvation. God cannot be just without being against those causing the people to cry out for help. If we could be for the kingdom of God without having to be against the injustices ad systems of oppression, we could have liberation without any struggle or need to deal with the reality of the world we have created. It would be like the question Julie Clawson recently posed, “When does speaking of liberation actually enable oppression?” on her blog. Real liberation involves being against the order of this world and hopefully embodying what we are for in our churches and communities which inevitably makes the Powers (and often ourselves) nervous.

Occupy This Blog?!

Occupy Wall Street! Occupy Together! Occupy The Pasture! Occupy Religion! Occupy This Blog?!

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The slogan has become pervasive over the last two months, but what does it mean to “occupy” Wall Street? Or your town? Or something else, like food, the church or this blog? The relevant definition of the word means to “take control of (a place, esp. a country) by military conquest or settlement” and to “enter, take control of, and stay in (a building) illegally and often forcibly, esp. as a form of protest”. In the past decade the word “occupy” has most often been used to described the activities of the U.S. military in Iraq and Afghanistan. As frequently happens with movements of resistance words are re-appropriated or co-opted to shed light on other meanings and strip them of their destructive power.

So, in the case of this movement the critics make it clear that occupying other countries is acceptable, but occupying your own country is unacceptable and unpatriotic. In another example, the U.S. government (sometimes reluctantly) supported the Arab Spring protest movements in Tunisia, Egypt, Syria and Yemen, but has been uncomfortable with precisely these principles of participatory democracy and protest coming to its own cities. The converse is that the violence acted upon protesters in Arab countries was categorically denounced by the U.S., while similar violence in our own country (even against an Iraq War veteran) is excused, justified and ignored.

Yet, there is another layer to this talk of occupation. In reaction to this movement Native Americans reminded us that while we argue about the 99% and the 1%, they are the “un%”, unaccounted for and ignored. The movement in Albequerque declared theirs an (Un)Occupy movement, recognizing that the land from Wall Street to Oakland is already occupied by the descendants of colonizers and immigrants. While the movement has co-opted the idea of occupation to give power to the frustrations of the majority of Americans, it has not come to terms with the fundamental violence of the idea of occupation itself. I have previously written that in order to move forward we will eventually have to deal with the original sin of church and state.

I agree that this is an important critique of the Occupy movement and not to be dismissed. However, I also see a lot of hope in what this particular occupation has done. Instead of occupying a space with predetermined goals, demands and agenda, this movement has instead simply occupied a space in order to claim it somehow apart, holy even (which means set apart), from the dominant order of things. In the best article I’ve read yet on this movement Douglas Rushkoff said that the protestors are occupying spaces in order to “beta test for a new way of living”. He describes one of these experiments:

In just one example, Occupy’s General Assembly is a new, highly flexible approach to group discussion and consensus building. Unlike parliamentary rules that promote debate, difference and decision, the General Assembly forges consensus by “stacking” ideas and objections much in the fashion that computer programmers “stack” features…Elements in the stack are prioritized, and everyone gets a chance to speak. Even after votes, exceptions and objections are incorporated as amendments…They are not interested in debate (or what Enlightenment philosophers called “dialectic”) but consensus. They are working to upgrade that binary, winner-takes-all, 13th century political operating system. And like any software developer, they are learning to “release early and release often.”

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So, the intention of this occupation is not simply to take power or make demands the way that many revolutions and movements of the past have done. The intention is to carve out a space where we can experiment with new ways of living together based on certain principles and values, like participation, inclusion and consensus. This is akin to the Anabaptist vision for the vocation of the church (which admittedly takes many diverse and divergent forms from Old Colony Mennonites to the advocacy of Mennonite Central Committee) as a place where we attempt to embody and faithfully live out the reign of God as revealed in Jesus. This is what the church attempted in Acts 2 and often throughout its history by beta testing this other way of life that had radically transformed them personally and communally.

Like the above protest sign, the space occupied by this protest movement and perhaps by the church should be intentionally left blank. As the Body of Christ, this allows room for the Spirit to fill in those blanks. Certainly our theology should not be empty, available to be filled by any and every whim or idea, but in a concrete way Jesus’ life, death and resurrection creates space for a new way of living. As we attempt to hold this space and allow our principles and values to fill it in, we should be mindful of the caution our indigenous brothers and sisters shared to be radically inclusive. This means indigenous, Tea Party members, capitalists, anarchists, socialists, libertarians, unions, activists, environmentalists, Christians, Muslims, Jews, Buddhists, and Atheists, not to mention Republicans and Democrats participating and practicing consensus-building to fill in this sacred space with a new, better way to live together.

Living in Limbo

I’m not unemployed or underemployed like some of the people protesting at various Occupy gatherings across the US, but I am in limbo. When we were deported from Bolivia, I thought our time at home would be a vacation while we visited family and waited to hear from MCC and figure out what to do next. We have visited family and friends all over Texas from Waco to San Antonio, Kingsland and Fredericksburg to San Angelo. It’s been good to see everyone again, especially my new niece which I couldn’t visit for a while because of a case of shingles.

Shingles comes from the chicken pox virus that lies dormant in your spine. It can be triggered by stress and comes out in your nerves which is often very painful. My case was pretty mild, but it definitely got me thinking about stress and how I was really feeling about our situation. Since we’ve had a lot of down time, I’ve also been following the Occupy Wall Street movement pretty closely. Democracy Now! in their coverage of the movement interviewed Dr. Gabor Maté who was at the Wall Street encampment. Maté makes some interesting connections between the protests, economic crisis, stress and our health:

“50 percent of American adults have a chronic medical illness, and much of that has to do with stress. And if you look at the literature on what causes stress, it’s uncertainty and lack of information and loss of control and lack of expression of self. And the uncertainty that has been forced upon the American population by the recent economic crisis, the loss of control as power has flown into the hands of very, very few people, and the absolute powerlessness of the many in the face of all that, and the lack of expression through the ordinary political process, people are totally disempowered and deprived of their voice. This protest addresses all those issues. So I can only say that this is an extraordinarily healthy thing to happen. People who participate here will be healthier for it as a result, and maybe society, in general, as well.”

Uncertainty, lack of information and lack of control describes our lives over the last few months pretty well. It’s hard to thrive in these circumstances. There’s nobody to blame except the Bolivian government for our situation, but it is clear from this experience that we are not meant to live in an extended state of limbo without job, purpose, productive work or direction. In this period we have also lacked the kind of community we enjoy as a part of Hope Fellowship in Waco.

I’ve written before about this tension we feel in our culture between jobs and community defining and ordering our lives (Looking for a Job in the Kingdom). The thing is that while my life is in limbo, community can provide more certainty, stability, purpose and maybe most importantly a place to express myself. We have not been living in that community and that has made life extra stressful. We’ve visited a couple times and it has helped us remember what life in community provides in circumstances like ours.

I have also missed the time that I had in Bolivia to read and write a lot. Last week marked the end of what I wrote while we were in Bolivia. It also marked the end of our time away from our community. We are now back in Waco. I hope that this will be a time of renewed life with our beloved community and also a renewed energy for the writing and reading I have left off in the last few months. If posts are more sporadic and infrequent bear with me as we make yet another transition to some sort of new norm.

My prayer is that you and I find ourselves in a place and with people that will allow us to freely express ourselves in the midst of a sick society. Raise your voice. According to at least one doctor, it’s the healthiest thing you can do. And maybe, just maybe, we’ll start to make a better world.