Zizek, In Defense of Lost Causes

Today in my class on Ethics, we spent a good deal of the time discussing and talking about this particular situation with specific regard to how each person in the class experienced this story; that is, how was it that with our experiences as sources of ethical authority we were processing whether this was a tale of horrific magnitude or just a big misunderstanding. (See Margaret Farley on The Role of Experience in Moral Discernment)

As I processed this more, my thoughts on my Facebook page began to make more sense and I began to draw greater links between the experiences that had shaped my responses and my thoughts there. For instance, on Facebook I wrote:

1. I’m convinced that there should be strict regulation of American non-profits who move to “help” other countries in crisis. Ex. Haiti!

From an international development stand point, my experience with those who said to me, “I just wish the evangelical Americans would stay out of the way and let the people who know what they are doing do it” deeply influenced my response. These comments were most often spoken with regards to development work in Kabul and in the tsunami in Southeast Asia.

In a way, I still find the critique of internationals with regard to American arrogance in action a fair one. In fact, I for one think that most Americans who live abroad need this kind of exposure to how Americans are perceived in these kinds of situations. (This isn’t to say that Americans don’t do an enormous amount of good in the world!)

Then I commented:

2. So, if its not regulation then what is it?

I still think in these situations (regardless of the phase of development or response) that some kind of monitoring needs to happen. In fact, because the opportunity for well-meaning but misinformed action is possibility in many cases, I think the international community needs to do even more.

Seriously, though Paul commented on my blog “if you are going to sin, sin boldly” with regard to doing good in this kind of the situation, the horror is: the Baptist got caught doing this but there are hundreds more children who have already been trafficked to other parts of the world WITHOUT ANYONE KNOWING IT! This is why groups like this I think need to be punished regardless of their intentions. It was illegal.

[As an aside, I also am one who thinks that the situation a few years back with regards to the two young missionaries from America who were captured by the Taliban and then rescued by the US military is an interesting case in ethical religious processing. Was this not the intervention of the US military into the legal system of a country of a different religion for religious reasons? In other words, they were breaking the law and yet we kept them from punishment? But what if a tactical group of Muslims broke into Guantanamo and rescued the people held there? Would they be liberators or terrorists?]

Finally, I commented:

3. At some point, every non-profit has to use donations to pay for overhead, people, and resources to help. It’s an illusion to think otherwise and I don’t trust ones that say 100% goes anywhere!

While Ben was right to point out that there are specific giving campaigns for certain causes, my experience is that non-profits inevitably have to use funds from somewhere to pay for things everywhere.

By this I mean to simply say that someone gave money to pay for their greatest vision for the work and most donors don’t find giving to admin stuff the sexiest thing to give to. Some do, but in my experience, most don’t.

This is why I wonder if most non-profits shouldn’t also be experimenting with some Fourth sector thinking. Or if not this, a stronger consideration with regards to for-profit activities ought to be taken during times of financial difficulty. And lets face it, we are in one of those times.

So, these are just a few more of my reflections on the situation. I must admit, after the conversation today in my class, I’m convinced that there are other classrooms of students who weren’t reflecting on how this situation reminded them of the exploitation of enslaved Africans brought to the Americans or, the sexual exploitation of children in India or, the need for people to know what it is they are doing when they travel internationally to help others (obvious).

I’m sure there were students at others schools praying for these people to be freed, hoping for the truth to be revealed, and yes, even rationalizing the good reasons why some of the parents have said they wanted to give their children up for a better life. Regardless of whether I agree, they think this is right.

The truth is, depending on where you are from, who you’re friends with, and what you’ve experienced in life, what you really think about this (tragic) situation is not borne out of a vacuum nor based on some greater ultimate principal. In fact, I think this situation may just demonstrate again why it is not reasonable to suggest that there is any kind of a universal moral ethic.

Joshua

Slowly but surely as more data comes out about religious life in America, it is glaringly obvious that there is a new kind of color line in America (and many would argue the world). While the line which once divided and caused great tension and separation was the line of color or/and ethnicity (those these still exist in this era of immigration) the new line is increasingly that of religion.

What does this mean? What are the implications? Namely this: the extremists win.

I mean really, when 53% of Americans say that they have some sort of bias against Muslims it is a problem. Especially when in America, there are more Muslims than Episcopalians.

Now this alone doesn’t demonstrate the presence or even the reality of a new color line in America; however, one need only visit the communities where those of the Muslim or Buddhist faith live to experience the reality of this context. A context which is often shunned or, as was the case in Georgia, disallowed to expand despite growth in worshippers.

If getting to know the people and the context of a religion isn’t an option, then what of reading through the headlines on sites like USA Today, CNN, or otherwise and see the manner with which religion, more than race, is among the top reasons for discrimination or violence against others in contemporary culture. And if you check out the headlines of news services like Fox News, you are sure to find the blatant demonization of Muslims (regardless of nationality).

Again, why does this all matter? Because it fundamentally means that the extremists of every faith are successfully creating divisions among all faiths. Fundamentally, this ought to be simply unacceptable and recognizably problematic for all who seek to live peacefully in a globalized and pluralistic ecology.

So where do we go from here?

For one I think we need to heed the words of Eboo Patel and start to learn the ways in which our religious narratives have more in common than the extremists would have us believe. The only problem is, this means actually learning our personal faith stories as narratives and not just as exegetical soundbytes on a possible ways to include/exclude others.

Second, I think we have to own that religion in pre-liberal ecologies functioned as weapons of colonization (as well as local religious purposes). Therefore, in order to make peace attainable for our age, we must take seriously what Benjamin Weiner had to say when referring to Samir Selmanovic’s newest book It’s Really About God, that: “an obsession with purities of doctrine and identity, he (Selmanovic) argues, renders religions into what he cleverly terms ‘god-management systems,’ preoccupied with contentions of their own supremacy and bereft of the living God.” I find this observation to be very important for thinking about how one negotiates a way towards a culture of religious pluralism that brings with it the history of every colonial past.

Yet, the distance between knowing these things and doing something about them is pretty vast and historically a vacuum which few choose to fill. For this reason, another very important step in not just combating the further growth of the religion line (if you will), but deconstructing it, is by hosting conversation groups and learning parties between religious groups in local communities.

Brian McLaren and Ben Ries got some flack for this last year when celebrating Ramadan with their Muslim friends. But isn’t that a way of knowing and sharing community? And while she hasn’t really had any push back (nor does she deserve it), the brilliant work of Beth Corrie and the Youth Theological Initiative to help young people serve others while learning about each others faith is a rich practice indeed.

At the end of the day, the question for me isn’t really whether or not there is a religion line in America (or the world). The question is: how can we as engaged and responsible people of faith not let the extremists win? The answer I’m afraid lies in the places the extremists get us the most, in our presuppositions, our ignorance, and our unwillingness to risk being known.

Let’s talk. Let’s pray. Let’s do good to another, and for the other in our midst. For God’s sake, let’s love.

Joshua

I’ll be doing a review (and hopefully a podcast) with him in the coming weeks, but until then, for your sake, check out this op-ed he did for the NYT.

Joshua

Old notes about it:

“IT WAS BOUND to happen. The Nick & Josh Podcast scooped the Almighty. Oprah that is. Last Tuesday I recorded a podcast with one of the co-founders of Kiva. And Friday they went into Oprah’s studio to record Tuesday’s Oprah television show. I’m keeping my fingers crossed that they mentioned just how cool The Nick & Josh Podcast was/is.

But besides scooping Oprah, we had a great conversation with Jessica Jackley Flannery of Kiva (co-founder with her husband Matt). If you’re not familiar with Kiva . . . this is a great chance to get to know them and what they’re about. And if you’re already a fan and partner . . . then you can hear Jessica talk about a variety of things including social networking in giving, flattened relational models, the power of women in power, and Kiva’s leveraging of their relationships with big business Silicon Valley giants for their role in micro-loans.

Unfortunately, Nick couldn’t make this podcast and as usually is the case when I fly solo, I struggle to sound coherent and intelligent. He is truly worthy to be Wayne while I am nothing but Garth. But despite my suck-i-ness in “interviewing” . . . I did get to talk to somebody whose going to talk to Oprah . . . and that’s got to count for something right?”

Check it out and enjoy if you never heard the podcast or of Kiva!

JC

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Today, rather than reflect too much on MLK, or the dreams that remain to be completed for civil rights in America, I’d much rather just share a couple of hopes that I have for the people and situation in Haiti. Honestly, its too tragic not too, and frankly, I believe if he were still alive, its what he would be talking about as well!

1. A Hope for Sustainability: I hope that when the cameras turn off in Haiti, those who find giving time and money now will be inspired to stay the course. I sincerely hope that in the efforts to participate in the rebuilding, the people of the country have the first and last words and that the 384,000+ orphans (before the earthquake) will have what they need for survival!

2. A Hope for Unity: I hope that any looting, rioting, violence and anger will be squelched by the increase of compassionate aid and support. I hope that those who are tasked with enforcing the laws in a time of genuine lawlessness will be safe and not quick to anger. I hope supplies increase and with it unity as well.

3. A Hope for Life: I hope that tonight, those who no longer have the strength to fight for life, will pass peacefully, from darkness into light. I hope that those who remain able to fight for life, will endure and seek the light of morning.

I’m sure everyone has seen these links already, but here are a few ways to give:

Yéle
Singer Wyclef Jean’s Earthquake fund is donating money and sending volunteers. Visit Yele.org to donate money or text YELE to 501501 to donate $5 from your cell phone bill.

Doctors Without Borders
Give a one-time online donation to help provide medical care, or enroll in their monthly giving program to provide sustained support for worldwide crises.

UNICEF
With children as their priority, UNICEF is requesting donations to meet the immediate needs of Haitian youth. Contact them at 1-800-4UNICEF or UNICEF.org

Red Cross
Text “HAITI” to 90999 to donate $10 to Red Cross relief efforts in Haiti to be taken out of your cell phone bill. Proceeds will go to providing food, water, temporary shelter, medical services and emotional support.

On a day to remember an icon of hope, may the hopes we all share endure, grow, and give life to others.

Joshua

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