Thoughts on the death of Osama bin Laden

May 2, 2011

I have felt disturbed since reading last night that US forces killed Osama bin Laden. Since then it has been sitting in the back of my mind but I had trouble putting words to my reaction. This afternoon I read an excellent blog post that helped clarify things for me: “Osama bin Laden is dead. One Buddhist’s response.” by Susan Piver. I wish I could quote the whole thing but I will restrain myself with these two parts that particularly hit home:

Was there even a hint of vengefulness or gladness at Osama bin Laden’s death? If so, that is a real problem. Whatever suffering he may have experienced cannot reverse even one moment of the suffering he caused. If you believe his death is a form of compensation, you are deluded.

When we hate, we cause hate. When we think we have won by vanquishing our enemy, we have lost. In killing Osama bin Laden, “they” lose because one of their leaders is gone. But we lose too, because we have deepened the causes and conditions that lead to more hatred and its consequences. This is not over.

I did not feel glad at his death. I felt sadness. And fear. And hopelessness.

I fear because I know that this death is not the end of anything. It will fuel the flames of hatred against the United States that bin Laden himself fueled. Do not be mistaken into a false sense of security: there is no doubt in my mind that there will be attempts at retaliation. It is just another peak in the vicious cycle of hatred and fear, of us versus them.

I feel hopeless that there will ever be an end to this vicious cycle. Hopeless that we will ever be able to move beyond us versus them. I do not believe that bin Laden was an isolated case, one sadistic individual, such that removing him removes all danger of terrorist attacks. No, rather I believe that he was part of a system, a system that the US helps create, in which the US is locked head to head with the terrorists from the Middle East. Another leader will rise to take his place and the cycle will continue. I feel hopeless that we will ever be able to break such a terrible cycle. Will we ever realize that violence is not a solution because it only fuels more violence?

And why do I feel sad? I feel sad because Osama bin Laden was a human being. I feel sad that we cannot see any solutions beyond violence and murder, that we are still stuck in the archaic attitude of an “eye for an eye.” I feel sad that societies do not have healthy ways of handling troubled individuals, ways that keep those individuals from turning into sadistic terrorists. I am sad that more people do not recognize the core humanity of every single human being on this earth.

Osama bin Laden will not harm any more people, but little else has changed. The United States still has an enemy. The people who died in the 9/11 attacks are not going to come back to life. The flames of hatred and fear continue to be fueled.

Lest we forget, we are all human. Every single one of us. I’ll end with this quote from Strength to Love, by Martin Luther King, Jr.:

Returning hate for hate multiplies hate, adding deeper darkness to a night already devoid of stars. Darkness cannot drive out darkness: only light can do that. Hate cannot drive out hate: only love can do that. Hate multiplies hate, violence multiplies violence, and toughness multiplies toughness in a descending spiral of destruction. … The chain reaction of evil — hate begetting hate, wars producing more wars — must be broken, or we shall be plunged into the dark abyss of annihilation.


Book review: This Side of Peace

April 6, 2011

Note: I cross-posted this at my other blog, Books and Other Miscellany.

I was excited to read This Side of Peace, by Hanan Ashrawi, because I have not read (or even come across) many books by either women or non-Westerners about peace. Ashrawi is a high-ranking woman in the Palestinian movement and served as a spokesperson for the Palestinians in the Occupied Territories in the 1980s and early 1990s. In this book she discusses her involvement in the events leading up to the famous handshake between Yasser Arafat and Yitzhak Rabin on the White House lawn on September 13, 1993.

I found This Side of Peace at times quite interesting and at other times quite boring. I was most interested in the parts where Ashrawi discussed her background and personal experiences, thought, and feelings. However, there was not as much of this as I expected in the book – a great part of the book was a fairly detailed account of all the negotiations Ashrawi participated in. I was not particularly interested in all the back and forth details of these negotiations and found myself even skimming a little bit at certain points.

There is no question that this book casts Israel in a negative light, but this was not unexpected since it is written by a Palestinian. I have read some critiques of the book that criticize how one-sided her perspective is – how she mentions the harmful things Israel has done to Palestinians but not vice versa. However, I don’t think Ashrawi would deny that the book is one-sided – she wrote it to give us her and the Palestinian’s perspective on the issues, not to present an unbiased look at all perspectives in the Middle East. I believe it is important to hear the Palestinian perspective from a Palestinian, not filtered through what the American media would like us to hear.

This Side of Peace also casts the United States in a negative light – from Ashrawi’s perspective, the United States negotiators who were involved in the peace process were clearly biased towards Israel rather than truely uninvolved third parties. I found this aspect and Ashrawi’s description of the negotiation process quite troubling. Of course Ashrawi’s perspective is filtered through her own desires and beliefs, but I have no doubt that negotiations do in fact follow a process similar to what she described: each side has its position, and does its best to hold firm to that position, demanding that the other side do X, Y, or Z before they will sign any agreement. Reading descriptions of these processes strengthened my belief that true peace cannot be reached through such negotiations. We need to at a minimum move away from position-based negotiation and towards interest-based mediation. As long as the parties stick firmly to their positions the best that can happen is a compromise that neither side is happy with. The “peace” that results is unlikely to be long-lasting, as we have in fact seen in the years since the famous 1993 handshake. The parties involved deserve a truly unbiased third-party intermediary guiding them through the process, rather than people working for a government that has a clear interest in one side.

I felt that the personal aspects of This Side of Peace were most effective in evoking compassion from the reader and allowing the reader to view the Palestinian people as human beings rather than simply the “other.” Ashrawi describes air raids and the complexities they had to go through simply to have adequate schooling for the children in their community. This sort of story needs to be told and heard by people on both sides if we truly want to achieve peace. Ashrawi is clearly a compassionate human being who cares deeply about her family and her people. Scattered through-out the more tedious negotiation descriptions, she had insightful comments into human rights and personal motivations. I was most touched by this passage from the first chapter:

My life has been taking shape as a Palestinian, as a woman – as mother, daughter, wife – as a Christian and a humanist, as a radical and a peace activist, as an academic and a political being. And as a composite of all these constituents, I am hopeful that one day I shall attain the only identity and name worth seeking – that of human being.

Although I was not as captivated by This Side of Peace as I hoped to be, I am glad that I read it and have therefore broadened my perspective a bit more.


Book review: Sex, Economy, Freedom & Community

October 1, 2010

Note: I cross-posted this on my other blog, Books and Other Miscellany.

Sex, Economy, Freedom & Community is a collection of eight essays by Wendell Berry. Although each essay is on a different topic, covering subjects such as economics, conservation, tobacco farming, war and peace, Christianity, and sex, all eight essays are closely linked through a centering focus on the concept of community. Wendell Berry is an exceptionally clear thinker and writer, and he presents compelling arguments for why globalization is causing more harm than good and why we must instead return to true, localized communities (and, consequently, economies). In the title essay, he defines community as follows:

By community, I mean the commonwealth and common interests, commonly understood, of people living together in a place and wishing to continue to do so. To put it another way, community is a locally understood interdependence of local people, local culture, local economy, and local nature… Lacking the interest of or in such a community, private life becomes merely a sort of reserve in which individuals defend their “right” to act as they please and attempt to limit or destroy the “rights” of other individuals to act as they please.

A community identifies itself by an understood mutuality of interests. But it lives and acts by the common virtues of trust, goodwill, forbearance, self-restraint, compassion, and forgiveness. If it hopes to continue long as a community, it will wish to – and will have to – encourage respect for all its members, human and natural. It will encourage respect for all stations and occupations. Such a community has the power – not invariably but as a rule – to enforce decency without litigation. It has the power, that is, to influence behavior. And it exercises this power not by coercion or violence but by teaching the young and by preserving stories and songs that tell (among other things) what works and what does not work in a given place.

A community as described above serves neither private interests nor “public” interests, but rather the interests of the localized community as a whole. A major point that Berry makes is that it is only in the context of such a community that we will take care of each other and the land and live out the higher human values of respect and compassion. For example, in the globalized economy, where our food comes from thousands of miles away, it does not seem to matter how we treat the land around us, because it does not directly impact our ability to obtain food. On the other hand, when our food comes from the land near where we live, we see the consequences of poor treatment and are therefore are more motivated to care for that land in a way that ensures it continues to produce the food we need.

Occasionally as I read the essays I sensed a hint of glorifying the past. However, on the whole Berry maintains a nuanced perspective on the reasons our society is broken and what it would take to fix it. Although his proposal for more localized communities and economies does hint back to lifestyles in the past, I do not think the Berry is proposing that we return everything to exactly as it was 100 years ago. Although Berry does not address this explicitly, I believe that we can take the aspects of life 100 years that will improve our society (e.g. more tightly-knit, localized communities and economies) and leave other aspects (such as oppression of women) behind. Overall, Berry makes important points about globalization and communities that hold a lot of truth.

Although I agree with much of Berry’s arguments, I do not agree 100% with everything he says. Take this perspective on technology:

We must give up also our superstitious conviction that we can contrive technological solutions to all our problems. Soil loss, for example, is a problem that embarrasses all of our technological pretensions. If soil were all being lost in a huge slab somewhere, that would appeal to the would-be heroes of “science and technology,” who might conceivably engineer a glamorous, large, and speedy solution – however many new problems they might cause in doing so. But soil is not usually lost in slabs or heaps of magnificent tonnage. It is lost a little at a time over millions of people. It cannot be saved by heroic feats of gigantic technology but only by millions of small acts and restraints, conditioned by small fidelities, skills, and desires. Soil loss is ultimately a cultural problem; it will be corrected only by cultural solutions.

I do agree that we sometimes try to solve problems with technology when in fact they cannot be solved in that way, because they are cultural and societal problems. However, I think there is a place for science and technology, for example in harnessing clean energy sources. Our extreme overuse of unsustainable energy sources is of course partly a cultural problem, but ultimately we will need sustainable, clean energy, and that requires a technical solution.

Reading Sex, Economy, Freedom & Community left me feeling a bit hopeless. The community-based society he describes is so very different from our current globalized society, and things seem to be going only further in the direction of globalization. I am left wondering how we get from here to there? The obstacles sometimes seem insurmountable.

I do not mean to leave you with negativity, however. Sex, Economy, Freedom & Community contains important, and at times very radical, ideas and one way that we will get from here to there is if more people read it and contemplate the ideas in it. I highly recommend it – you do not have to agree 100% with Berry in order to find his ideas worth thinking about. If you are not already convinced, here are some more quotes:

But a conservation effort that concentrates only on the extremes of industrial abuse tends to suggest that the only abuses are the extreme ones when, in fact, the earth is probably suffering more from many small abuses than from a few large ones. By treating the spectacular abuses as exceptional, the powers that be would like to keep us from seeing that the industrial system (capitalist or communist or socialist) is in itself and by necessity of all its assumptions extremely dangerous and damaging and that it exists to support an extremely dangerous and damaging way of life. The large abuses exists within and because of a pattern of smaller abuses.

Many people would like to think that our diseases are caused by one simple thing, like tobacco, which can be easily blamed on one group and fairly easily given up. But of course they are fooling themselves. One reason that people die of diseases is that they have grown old enough to die of something; they are mortal, a fact that modern humans don’t like to face. Another reason is that as a people we live unhealthy lives. We breathe unhealthy air, drink unhealthy water, eat unhealthy food, eat too much, do no physical work, and so forth.

So long as there is a demonstrable need and an imaginable answer, there is hope.

This war was said to be “about peace.” So have they all been said to be. This was another in our series of wars “to end war.” But peace is not the result of war, any more than love is the result of hate or generosity the result of greed. As a war in defense of peace, this one in the Middle East has failed, as all its predecessors have done. Like all its predecessors, it was the result of the failure, on the part of all its participants, to be peaceable.

The significance – and ultimately the quality – of the work we do is determined by our understanding of the story in which we are taking part.

The difficulty is that marriage, family life, friendship, neighborhood, and other personal connections do not depend exclusively or even primarily on justice – though, of course, they all must try for it. The depend also on trust, patience, respect, mutual help, forgiveness – in other words, the practice of love, as opposed to the mere feeling of love.


Pieces of a puzzle

September 17, 2010

Creating a world and culture of peace is like putting a jigsaw puzzle together. In a jigsaw puzzle, each individual piece by itself gives only a glimpse of the picture of which it is a part. It is only when all the pieces interlock together that the whole picture becomes clear. Peace is the same way. We have a general idea of the big picture, but can only imagine what the final result looks like. We catch glimpse of it when two nations resolve a conflict non-violently, when an individual strives to lead a sustainable life in harmony with the earth, when a girl in Africa is able to pursue an education and earn her own income, when a Muslim and a Jew in the Middle East become friends, but it is not until all these pieces come together to form a whole that we will have peace.

It is possible to construct sub-groups among the individual pieces, in both a jigsaw puzzle and the path of creating peace. The natural way to work on a puzzle is to look for pieces with similar markings and put them together to create something larger. In peace, some of the pieces are naturally more related to each other than others, and through looking at these groups we can begin to gain an understanding of what the whole might look like.

The edge of the peace puzzle might be the values on which a culture of peace is based: healthy relationships and communities, cooperation, compassion, and the inherent worth and dignity of all human beings. These values are the container in which actions towards the creation of peace take place. When two neighbors decide to use mediation rather than the adversarial courts, one reason is because they value their relationship. When we push our government to provide social services, it is because we have compassion and believe in the inherent worth and dignity of all humans.

Another sub-grouping of pieces are the ones focused specifically on building cooperation and addressing our tendency to categorize into “us” and “them”: conflict resolution, bridge-building, and restorative justice. These actions encompass inter-faith and inter-cultural dialogues; story-telling; groups with differences doing cooperative activities together; individuals learning non-violent communication and learning to listen; individuals, groups, and nations resolving conflicts non-violently; and restoring, rather than punishing, people who have caused harms in the community.

Closely linked to the cooperation and conflict sub-group is another group related to education and treatment of children. Our parenting methods and educational systems must teach children the values of peace: cooperation over competition, listening, valuing needs and feelings, compassion for others, and democracy. We must teach children that they are valued as human beings with worth and dignity, and that community and relationships are important. Perhaps most importantly, we must model the behavior we would like our children to learn.

Another crucial sub-group of pieces are social services and basic human rights, the economy, and the environment. Basic human rights include water, food, shelter, health care (including control of one’s reproduction),  education, and dignity. It is crucial to the big picture of peace that our societies, economies, and governments be structured in such a way that all humans are ensured these rights. In order to do so, our economy must be based on measures of health and happiness, not on ever increasing consumption of material goods. Resources must be distributed equitably and created in ways that are sustainable and not using up finite sources. In our economy and our lifestyles we must value community and the inherent worth and dignity of all humans.

Two last pieces each exist in their own sub-group: empowering women and inner peace. It is impossible to believe in the inherent worth and dignity of all humans without recognizing that throughout most of recent history women were not valued with the same worth as men nor afforded the same dignity, and that in creating peace we must take positive actions to reverse these effects. This piece is in fact linked to all the sub-groups I discussed above: we need education that teaches that women are as important as men, social programs targeted towards women (for example, job training and reproductive health care), an economy that values work traditionally labeled women’s work, and bridge-building between women and men.

Finally, there is the piece of inner peace. Although it is up to each individual to find and create it for themselves, many of the pieces I have discussed can help and encourage individuals on their path to inner peace. Conversely, as people reach inner peace, it will be easier and more natural for them to work towards peace through one or more of the actions above.

I am not under any illusion that I have definitively defined all pieces of the puzzle. What else can you think of that contributes to the big picture of peace?

As we work on our individual pieces in the puzzle of peace, let us remember to look as well for where we might fit in to the big picture. Together, and only together, we can create peace.


A quote from… Lady Gaga

June 5, 2010

Lady Gaga on hatred and love:

I’m not trying to create and generate more hatred in the world… I just want to generate awareness. It’s always wrong to hate, but it’s never wrong to love.

I don’t believe in any hatred or any war-like behavior. I believe in commitment and love and positivity.

Awesome, go Lady Gaga!

These quotes (and a bit more) are from about 5:30 to 6:51 in this interview:


Restorative activism

April 17, 2010

Today I attended a workshop on Restorative Activism, offered by Scott Brown and John Ehrhart of Open Path Trainings. It was a beautiful, inspiring, and renewing experience.

Below is a short summary of what restorative activism is, but I recommend Scott Brown’s blog post on it if you want to learn more.

The fundamental premise of restorative activism is that we must prioritize relationship, recognizing that we are all connected. A quote from Neem Karoli Baba captures the essence of this philosophy:

Do what you must with people,
but never let anyone out of your heart,
not even for a moment.

Engaging in restorative activism requires engaging with oneself, by cultivating mindfulness and self-awareness. Through connecting with our inner self and paying attention to what is deepest in our heart, we can then reach the place from which we can be out in the world. Being authentic with ourselves is the only way in which we can be authentic in the world. True activism stems not from anger and hatred, but from love, compassion, and recognition of our interconnectedness. This form of activism is not divisive and does not lead to shaming or blaming. Instead, it leads to healing and repair of relationships.

The atmosphere at the workshop was calm, safe, and accepting. Everyone spoke authentically and we all went deep in our self-exploration. Much of the content resonated deeply with me, and I came away feeling connected and less alone in my beliefs in peace and compassion. I also feel that I gained some small bit of clarity about how I need to engage with the world, in part through the many mindfulness exercises we did. I found these exercises both challenging and renewing, and I am contemplating finding a mindfulness practice to incorporate into my routine life.

The workshop was a beautiful experience and I will hold it in my heart as a source of inspiration.


Peace Pilgrim

March 17, 2009

Note: I cross-posted this at my other blog, Books and Other Miscellany.

Peace Pilgrim: Her Life and Work in Her Own Words is a compilation of writings and transcripts of speeches by a woman who called herself Peace Pilgrim. She was an amazing and inspiring woman who walked back and forth across the country for almost 30 years bearing a message of peace. In 1953 she rid herself of all possessions other than the clothes she wore, a toothbrush, a comb, a pen, and some paper, and embarked on her pilgrimage for peace. She slept outdoors or at truck stops unless someone offered her a bed, and ate only when someone offered her a meal. Her message was simple:

This is the way of peace — overcome evil with good, and falsehood with truth, and hatred with love.

She gradually became well-known and spoke at colleges and churches across the country as she walked for peace. She was still on her pilgrimage in 1981 when she died in a car accident (being driven by a friend to a speaking engagement), because she had vowed that “I shall remain a wanderer until mankind has learned the way of peace, walking until I am given shelter and fasting until I am given food.” (Wo)mankind unfortunately did not learn the way of peace before her death, and still hasn’t.

Many of her words rang true with me and echoed things I have thought about before. These include the ideas that inner peace requires living in the present, not owning more than we need, and being kind and compassionate and giving towards all, that evil can only be overcome by goodness, and that people who do evil things are hurt in some way. Peace Pilgrim emphasized that if someone does something unkind towards us, we can choose whether to respond with hurt and anger or with compassion, and that it is harmful to ourselves to respond with anger. She talked about how fear is almost always of the unknown, and that thus getting familiar with something or someone helps you overcome fear. She said that the way of peace is the philosophy that the means determine the end, and that peace cannot be reached through non-peaceful means such as war. I agree with all these aspects of her message.

However, her words were too spiritual and religious for me. Her inner peace was based in a spiritual connection and a belief in God (she did not call herself Christian or any other particular religion, but simply religious), and besides all the things I mentioned in the previous paragraph, she also emphasized a distinction between the higher self and the self-centered self, and between the body and the soul. She said that there were divine laws guiding us towards peace that we could choose to follow or not, and also that each person has a preordained calling. I do not want to go into my own religious beliefs here, but suffice it to say that these views do not ring true with me, and that my belief in peace, both inner and outer, is not based in any sort of spiritual or religious belief. It was therefore difficult for me to get through parts of the book that were focused on these spiritual and religious aspects.

For me, her message therefore comes through in spite of the spiritual aspects, but I think it is a very important one. I admire her inner strength, her ability to rid herself of all possessions and walk for so many years, and her ability to be kind and compassionate towards every single human being. I think she was in many ways a modern-day prophet.

The book itself is well put together; her friends were clearly dedicated and spent a good bit of time organizing her writings and speeches into a coherent flow. Most of it consists of writings in Peace Pilgrim’s words, but there are several appendices containing her answers to questions she received through correspondence, newspaper articles, and other peoples’ impressions of her.

If you are interested in peace, the life of a modern pilgrim, living simply, or living compassionately, I think it is worth reading at least parts of this book (it is somewhat repetitive since the writings are taken from many different times). You can read the entire thing online here, and learn more about her in general here.