Notes from underground

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Archive for the tag “passions”

Where’s the outrage?

Where’s the outrage?

This is a strange rhetorical question that I’ve been seeing with increasing frequency on the Internet. A Google search showed about 259,000 results.

And it seems strange because if you read what people write about it, a lot of them seem to think that outrages are a good thing, and that they are deploring their absence.

Or people will describe an outrage, giving the details of its exact location, and then ask where it is.

“Police shoot unarmed teenager in Gotham City. Where’s the outrage?”

And the answer, of course is right there, in Gotham City. They just said so.

So it seems that people don’t really know what “outrage” means, and seem to think it means the same as “rage”, but is enhanced by adding a prefix — inrage, outrage, uprage, downrage. Just as people think one can enhance “centre” by putting “epi” in front of it, or “record” by putting “track” in front of it, and some even seem to think that “ultimate” can be enhanced by putting “pen” in front of it.

“Outrage” actually means “the forcible denial of others’ rights, sentiments, etc” or “an act of violence”. When police shoot an unarmed person who is not breaking any law, it is the shooting itself that is the outrage, not the emotional reactions of people hearing or reading about it. An outrage is never a good thing.

But even if it is a malapropism, and if people actually mean “rage” when they say “outrage”, is it a good thing? It is something I’ve seen asked on Christian websites and blogs and social media, and there’s quite a good answer here Where’s the Outrage? | ifaqtheology.

Rage is often the cause of outrages; we often read of incidents of “road rage” where an enraged motorist assaults or sometimes murders another. Is that a good thing?

Time magazine cover, May 29, 2017

Recently Time magazine had a cover showing an Orthodox Church descending on the US White House and assimilating it. Some Orthodox Christians were asking “Where’s the outrage?” about that. Well, quite clearly the outrage was on the cover of Time, but I think what they meant was “Why aren’t more people enraged by this outrage?” And the implication was that they thought more people ought to be enraged by it.

But one of the things we are taught as Orthodox Christians is that we should subdue the passions and control them, and anger, rage, is one of the passions. The way to godliness (theosis) is through bringing the passions under control, and the aim is dispassion (apatheia). So why try to provoke passions in others by asking “Where’s the outrage?”

There are many things in the world that tempt us to let our passions rage unrestrained — Facebook, for example, has recently added an “anger” button which you can click if something enrages you. I try to avoid using it, because it is a temptation to indulge in the passion of unrestrained anger.

If you find the Time cover outrageous, by all means say so, but try not to get enraged by it. One can point out that it displays ignorance and is irresponsible journalism, and hope the errors might be corrected. But indulging in emotional outbursts of anger doesn’t achieve anything. I think that Donald Trump is far more influenced by Pseudo-Evangelical Moneytheism than he is by Orthodox Christianity, so the Time cover is misleading, to say the least. But don’t get all worked up about it, and demand that other people get worked up about it too — to do that is simply to indulge the passions.

And do try to use words like “outrage” accurately (yes, I’m an Orthodox language pedant).



Kim revisited: imperialism, Russophobia & asceticism

KimKim by Rudyard Kipling
My rating: 4 of 5 stars

The other day I came across an article about St Nicholas of Japan’s approach to Buddhism, and I blogged about it here Christianity and Buddhism | Khanya. St Nicholas acquired his knowledge of Buddhism at first hand, from Buddhist sources. He lived among Buddhists, talked to them and read and translated their scriptures.

My knowledge was much more remote. We learned something about it in history classes at school, and then, in our English classes, we were given Kim to read.

Kim is fiction. It’s about a 13-year-old boy in Lahore in what is now Pakistan who attaches himself to a Tibetan lama who is searching for a river of healing. Kim is a street kid. He is worldly wise, an expert beggar, and he is impressed that the lama, unlike most holy men of his acquaintance, is not in it for the money. As he sets off with the lama in search of the river, however, he is given a message and a packet by an Afghan horse trader of his acquaintance to deliver to a British colonel. At that time the British ruled India, and the message was an intelligence report. So Kim becomes a teenage spy.

After reading St Nicholas’s account of Buddhism, I looked at Kim again, intending to glance quickly at it to see where some of my earliest knowledge of Buddhism had come from. But I read it all the way through, for the fifth time, though the previous time was nearly 30 years ago.

Why read a book five times? I’ve read only a few books through five times, and it is because I found something new in them each time I read them, and this time was no exception.

One thing that struck me this time was that the last time I had read it, in 1988, the Cold War, which we had thought would last for ever, was about to end. And this time the Cold War is starting up again, and so a lot of things that passed me by in previous readings suddenly stand out.

trumprusOne of the themes of Kim is the clash between British and Russian imperialism. So in a sense it is very up-to-date. The Russophobia in the book reflects the Russophobia we see in the news and in social media every day. One merely has to mention the name of a Western politician as having a less than hostile attitude to Russia for that politician to be discredited, at least in the minds of some people. There is no need to say what the politician has done wrong, or what the Russians have done wrong. He talks to Russians, he’s a bad guy. It’s as simple as that. And so in the book, the bad guys are all those who make friendly overtures to the Russians, and the aim of the British spy network is to detect and neutralise them.

As the story goes on Kim himself is more deeply drawn into the spy network, and is educated and trained for the task, though his education is paid for by the old lama. During the school holidays, however, Kim goes back to the lama and joins him in his wanderings, much to the disapproval of the school authorities, who regard the lama as a street beggar.

On my first few readings the parts I liked best were Kim’s wanderings with the lama, and the accounts of the different religions, castes and cultures of India, the human variety, and the vivid descriptions of the different characters.

But always the lama stood out. from the rest as a centre of tranquility. It looks as though, in writing it, Kipling was himself torn between the worldly concerns, including the concerns of British imperialism, and the thought of the lama, that all this was illusion, and a hindrance to enlightenment.

I’ve never been to India, so I’ve no idea how accurate Kipling’s characterisations are, but they are certainly vivid and lifelike. He describes Hindus, Muslims, Christians and Jains, and really just one Buddhist, the lama who is central to the story.

One difference between this and my previous readings of the book is that in the previous readings I had very little idea of Orthodox Christian asceticism, Since then I have learnt a bit more about it, and, as I noted in my article on Christianity and Buddhism, there are several external similarities. On rereading Kim the resemblances between the lama and an Orthodox spiritual elder (geron, starets) become even more marked. Both strive for dispassion (apatheia), and the lama repents when his passions get the better of him, as when one of the villains (Russian, of course) tears a drawing he has made of the Wheel of Life, and he reacts with anger. So, perhaps, an Orthodox monk might react if someone desecrated an ikon he had painted, and so might he repent afterwards. Only on the penultimate page of the book do the differences really stand out, and the impersonalism of Buddhism becomes really apparent.

Even the first time I read it, at the age of 14, I enjoyed fir first 100 pages, when Kim was wandering with the lama on his spiritual quest, more than the rest of the book, where the spy story seemed to take over. This time, however, it seemed different. The theme of the spy story is present from the beginning, only I had not noticed it so much before. And even in the last 100 pages, where it become central to the action and motivation of the characters (except for the lama) it seems that there is a contrast between the two ways — the violence of the world’s way, with the calm of dispassion, as the lama explains to Kim:

The blow was but a shadow upon a shadow. Evil in itself, it met evil in me — anger, rage, and a lust to return evil. These wrought in my blood, woke tumult in my stomach, and dazzled my ears. Had I been passionless, the evil blow would have done only bodily evil — a scar, or a bruise, which is illusion. But my mind was not abstracted, for rushed in straightaway a lust to let the Spiti men kill. In fighting that lust, my soul was torn and wrenched beyond a thousand blows.

Apart from the notion that a bodily injury is illusion, I see little there that might not have been said by a Christian spiritual elder.

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Nollywood Effect: Witchcraft goes mainstream in Uganda

Last night as I was going to fetch my son from work I heard on the 10 o’clock news that some witchdoctors had been arrested in Uganda for killing Albinos and exporting their body parts to Tanzania for use as muti.

Though the source was given as the BBC, a search of Google news this morning found nothing of that, but I did find this: The East African�- Nollywood Effect: Witchcraft goes mainstream in Uganda:

One of the more dramatic stories that closed the month of March was the arrest of a witchdoctor in Entebbe.

Witchdoctors have been much in the news in Uganda recently over ritual murders of infants.

They claim to use the bodies of “pure” people, in this case children, to channel wealth to their clients.

They are thus as bad as the fellows in Tanzania who are driving the hunting of albino people by claiming that their body parts can help you grow rich if treated in certain ways.

This Entebbe witchdoctor was not as violent as the above types.

But he was as big as shame to the nation as the Australian lecher who fathered many kids with his confined daughter.

The last bit shows that some Kenyans confuse Austria with Australia as easily as some Brits confuse Tanzania and Tasmania, but that is not the point of my repeating this story.

These events in East Africa seem to be similar to the use of zvikwambo in Zimbabwe. Zvikwambo (singular chikwambo) are magical objects one can buy from a n’anga (traditional healer), which are supposed to make one rich. They are often made of human body parts. The purchaser of a chikwambo is usually urged to keep it secret, even from other members of the family, and it demands sacrifices for its continued efficacy. The demands become more and more onerous, and sometimes include human sacrifice.

An important aspect of Christian healing ministry in Zimbabwe is releasing people from the power and demands of zvikwambo. I recently co-authored a book on African initiatives in healing ministry, which is soon to be published by Unisa Press. One of the co-authors, Lilian Dube, of the Department of Religious Studies at the University of Zimbabwe, did research on Agnes Majecha, a healer of the Zvikomborero Apostolic Faith Church, who specialises in neutralising zvikwambo. It is mainly African Independent Churches (AICs) that undertake this kind of ministry, and people have visited Majecha at her healing centre in Marondera from as far afield as Botswana and South Africa.

Muti murders also take place in South Africa, usually for similar motives — the desire to get rich quick. These are sometimes reported by the media, but often the reporting is confined to sensationalised stories about complaints, and possibly arrests, but very little is reported on subsequent trials, if any. One exception was a case in Tshwane a few years ago, when a four-year-old child went missing. The story of her disappearance and the subsequent search made headlines, as did the discovery of her mutilated body. A police sniffer dog detected her remains in the wall of a hairdressing salon — they had been incorporated to make the business prosper. In that case there was some reporting of the trial, but generally there isn’t. There were some sensational arrests in the Eastern Cape last year, but so far there have been no reports of a trial.

Sometimes people in the West look down on African culture, and point to such things as indications that African culture is inferior to Western culture. However the recent bailouts of Western companies with “toxic assets” resemble nothing so much as the sacrifices offered to appease zvikwambo, only on a far bigger scale. But where is the Agnes Majecha in Europe or the USA to deliver them from this mess?

And at the root of it all is one human passion — greed.

Seven deadly sins?

This is the 500th post in this blog, and deals with the magnificent seven — deadly sins, that is.

The media have made much of a so-called “new list of seven deadly sins” supposedly issued by the Vatican.

Bishop Alan’s Blog: Return of the Magnificent Seven:

Thanks to the Wonderful Jessica Hagy, (h/t Maggi Dawn), everything you always wanted to know about those deadly sins that have been in the news recently.

The diagram also demonstrates the distinction between “sins” as things inside which drive us to do wrong things and the symptoms, which surely aren’t, any of them, “sins”.

Most of the media reports of these “new seven deadly sins” have been rather facetious and flippant. One has to go halfway down the page of some of the reports to discover that

No official list of new sins has been issued by the Vatican, though the Bloomberg wire service reduced Girotti’s interview to a catalogue of ‘Seven Social Sins’: birth control, stem cell research, drug abuse, polluting, helping widen the gap between rich and poor, excessive wealth and creating poverty.

In fact, these are all issues the church has struggled with for years while trying to apply ancient teachings to modern ethical dilemmas.

( | Religion | Thou shalt not pollute or clone).

There’s a web site devoted to the premiss that “The press… just doesn’t get religion”, and they have published an analysis of some of the reporting on The Seven Sensationalist Sins. As in the case of the Archbishop of Canterbury’s remarks on Sharia, the standard of reporting has been abysmal, and it’s interesting that the chief culprits appear to be The Times and the BBC, which have in the past been held up as models of good reporting. How have the mighty fallen!

After reading some of these reports, I think that the problem is not that the press “doesn’t … get religion”. I think rather that the media, the Western media in particular, are actually out to get religion.

This story gets a little bit too close to home. Western values promote a culture of entitlement — “You deserve it!” say so many ads. After all you worked hard for it, or perhaps you didn’t, but you deserve it anyway. Who cares if your luxury creates poverty for others? Creating poverty is cool, as long as it makes you rich, therefore those who, like the church, say it isn’t cool must be mocked and ridiculed.

But now it is Great Lent, and it’s not really time to dwell on the sins of the media. If we didn’t ourselves believe so many of their lies, they wouldn’t be able to peddle them so easily.

The so-called Seven Deadly Sins are actually not so much sins, nor, as Bishop Alan suggested, are they symptoms. Rather they are passions, and the sins are the behaviours that spring from them, including contributing to pollution and poverty. Even if the media regard it as ridiculous that we should examine our behaviour and see how much of it is driven by the passions, we should do so anyway.

Orthodox Christians pray the prayer of St Ephraim a lot during Lent:

O Lord and Master of my life
take from me the spirit of sloth, despair, lust of power and idle talk.

But give rather the spirit of chastity, humility, patience and love to Thy servant.

Yea, O Lord and King! Grant me to see my own transgressions, and not to judge my brother, for blessed art Thou, untio ages of ages. Amen.

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