Shock and awe and pushback

Shock and awe is the tac­tic of a bul­ly­ing invad­er who wants to demor­al­ize a coun­try into sur­ren­der­ing before a defense has been mount­ed. It a strat­e­gy you choose if you don’t think you can win in a long, drawn-out bat­tle.

Trump has sur­round­ed him­self by a pro­tec­tive scrum of advi­sors who spend much of their time keep­ing him steady and mas­sag­ing his ego to assure him the peo­ple are all behind him. I don’t think he knows how to deal with the size of the oppo­si­tion so far. He turns to con­spir­a­cy the­o­ry to try to con­vince him­self that what he wants to be true real­ly would be except for evil “dudes” out there — George Soros hir­ing actors to protest, mil­lions of undoc­u­ment­ed aliens vot­ing, etc., and of course the orig­i­nal Trump con­spir­a­cy that refused to think a black Amer­i­can could be a legit­i­mate pres­i­dent.

https://​en​.wikipedia​.org/​w​i​k​i​/​S​h​o​c​k​_​a​n​d​_​awe

A modern-day Commonplace Book?

From a post by Jamie Todd Rubin, \"Going Paperless: How Penultimate and Evernote Have Replaced My Pocket Notebook,\" I\'ve learned the concept of the \"Commonplace Book,\" which he attributes it to Jefferson:

The notion for the “commonplace book” comes from Thomas Jefferson, who used just such a book to capture pretty much anything: passages from books he was reading, notes, sketches, you name it.

Wikipedia takes it further back in its entry on Commonplace books. The name comes from the latin locus communis and the form got its start in a new form of fifteen-century bound journal:

Such books were essentially scrapbooks filled with items of every kind: medical recipes, quotes, letters, poems, tables of weights and measures, proverbs, prayers, legal formulas. Commonplaces were used by readers, writers, students, and scholars as an aid for remembering useful concepts or facts they had learned. Each commonplace book was unique to its creator\'s particular interests.

I really like this idea. I\'ve been thinking a lot about workflows recently (and listening to way too many geek podcasts on my commute). I\'ve been muddling my way toward something like this. I\'m currently using Evernote to log a lot of my life but there\'s scraps of interesting tidbits that have no home. An example from half an hour ago: I was listening to Pandora the train when along came an unfamiliar song I wanted to remember for later. A Commonplace book would be a natural place to record this information (First Aid Kit\'s Lion\'s Roar if you must know, think Bonnie Raitt steps out with Townes van Zandt for a secret assignation at a Stockholm open mic night.)

Of course, being a twenty-first century digital native, my workflow would be electronic. What I imagine is a single Evernote page that holds a month\'s worth of the bits that come along. I have something similar with a log, a single file with one line entries (lots of Ifttt automations like logged Foursquare check-ins, along with notes-to-self of milestones like issues sent to press, etc.). I\'ll start setting this up.

Derecho Storm Damage in Mays Landing

Last night a huge thun­der­storm front with a phe­nom­e­non called a dere­cho swept across South Jer­sey. Where I live in Ham­mon­ton the strangest part of it was a strobe-light effect caused by dozens of cloud-to-cloud light­ning flash­es per minute, punc­tu­at­ed by light­ning strikes. Fur­ther east into Atlantic Coun­ty winds took down incred­i­ble amounts of trees.

This morn­ing trav­eled to Mays Land­ing, which was sched­uled to host a street fes­ti­val today. A few brave mer­chants like Brown­ies Squared opened with­out pow­er and made the best of it, sell­ing refrig­er­at­ed goods at half-price. But most of the town was deal­ing with trees across downed pow­er lines. Accord­ing to NBC40 Weath­er 162,000 house­holds are with­out pow­er – con­sid­er­ably more than were out in last year’s hur­ri­cane.

Links:
* http://​en​.wikipedia​.org/​w​i​k​i​/​D​e​r​e​cho
* https://​twit​ter​.com/​n​b​c​4​0​w​e​a​t​h​e​r​/​s​t​a​t​u​s​/​2​1​9​0​7​8​6​6​2​5​3​0​6​7​8​784

Spiritual Biodiversity and Religious Inevitability

Emi­grants from the Irish pota­to famine, via Wikipedia

Peo­ple some­times get pret­ty worked up about con­vinc­ing each oth­er of an mat­ter of press­ing impor­tance. We think we have The Answer about The Issue and that if we just repeat our­selves loud enough and often enough the obvi­ous­ness of our posi­tion will win out. It becomes our duty, in fact, to repeat it loud and often. If we hap­pen to wear down the oppo­si­tion so much that they with­draw from our com­pan­ion­ship or fel­low­ship, all the bet­ter, as we’ve achieved a pati­na of uni­ty. Reli­gious lib­er­als are just as prone to this as the con­ser­v­a­tives.

These are not the val­ues we hold when talk­ing about the nat­ur­al world. There we talk about bio­di­ver­si­ty. We don’t cheer when a species mal­adapt­ed to the human-driven Anthro­pocene dis­ap­pears into extinc­tion. Just because a plant or ani­mal from the oth­er side of the world has no nat­ur­al preda­tors doesn’t mean our local species should be super­seded.

Sci­en­tists tell us that bio­di­ver­si­ty is not just a kind of do-unto-others val­ue that sat­is­fies our sense of nos­tal­gia; hav­ing wide gene pools comes in handy when near-instant adap­ta­tion is need­ed in response to mas­sive habi­tat stress. Monocrops are good for the annu­al har­vest but leave us espe­cial­ly vul­ner­a­ble when phy­toph­tho­ra infes­tans comes ashore.

It’s a good thing for dif­fer­ent reli­gious groups to have dif­fer­ent val­ues, both from us us and from one anoth­er. There are pres­sures in today’s cul­ture to lev­el all of our dis­tinc­tives down so that we have no unique iden­ti­ty. Some cheer this monocrop­ping of spir­i­tu­al­i­ty, but I’m not sure it’s healthy for human race. If our reli­gious val­ues are some­how truer or more valu­able than those of oth­er peo­ple, then they will even­tu­al­ly spread them­selves – not by push­ing oth­er bod­ies to be like us, but by attract­ing the mem­bers of the oth­er bod­ies to join with us.

God may have pur­pose in fel­low­ships that act dif­fer­ent­ly that ours. Let us not get too smug about our own inevitabil­i­ty that we for­get to share our­selves with those with whom we dif­fer.

Remembering George Willoughby

There’s a nice remem­brance of George Willough­by by the Brandy­wine Peace Community’s Bob Smith over on the War Resisters Inter­na­tion­al site. George died a few days ago at the age of 95 [updat­ed]. It’s hard not to remem­ber his favorite quip as he and his wife Lil­lian cel­e­brat­ed their 80th birth­days: “twen­ty years to go!” Nei­ther of them made it to 100 but they cer­tain­ly lived fuller lives than the aver­age cou­ple.

1
George in 2002, from War Resisters Inter­na­tion­al

I don’t know enough of the details of their lives to write the obit­u­ary (a Wikipedia page was start­ed this morn­ing) but I will say they always seemed to me like the For­rest Gump’s of peace activism – at the cen­ter of every cool peace wit­ness since 1950. You squint to look at the pho­tos at there’s George and Lil, always there. Or maybe pop music would give us the bet­ter anal­o­gy: you know how there are entire b-rate bands that carve an entire career around end­less­ly rehash­ing a par­tic­u­lar Bea­t­les song? Well, there are whole activist orga­ni­za­tions that are built around par­tic­u­lar cam­paigns that the Willoughby’s cham­pi­oned. Like: in 1958 George was a crew mem­ber of the Gold­en Rule (pro­filed a bit here), a boat­load of crazy activists who sailed into a Pacif­ic nuclear bomb test to dis­rupt it. Twelve years lat­er some Van­cou­ver activists stage a copy­cat boat sail­ing which became Green­peace. Lil­lian was con­cerned about ris­ing vio­lence against women and start­ed one of the first Take Back the Nightmarch­es. If you’ve ever sat in an activist meet­ing where everyone’s using con­sen­sus, then you’ve been influ­enced by the Willoughby’s!

2
The Gold­en Rule, 1959, from the Swarth­more Peace Col­lec­tion.

For many years I lived deeply embed­ded in com­mu­ni­ties co-founded by the Willough­bys. There’s a recent inter­view with George Lakey about the found­ing of Move­ment for a New Soci­ety that he and they helped cre­ate. In the 1990s I liked to say how I lived “in its ruins,” work­ing at the pub­lish­ing house, liv­ing in a coop house and get­ting my food from the coop that all grew out of MNS. I got to know the Willough­bys through Cen­tral Philadel­phia meet­ing but also as friends. It was a treat to vis­it their house in Dept­ford, NJ — it adjoined a wildlife sanc­tu­ary they helped pro­tect against the strip-mall sprawl that is the rest of that town. I last saw George a few months ago, and while he had a bit of trou­ble remem­ber­ing who I was, that irre­press­ible smile and spir­it were very strong!

When news of George’s pass­ing start­ed buzzing around the net I got a nice email from Howard Clark, who’s been very involved with War Resisters Inter­na­tion­al for many years. It was a real blast-from-the-past and remind­ed me how lit­tle I’m involved with all this these days. The Philadel­phia office of New Soci­ety Pub­lish­ers went under in 1995 and a few years ago I final­ly dropped the Non​vi​o​lence​.org project that I had start­ed to keep the orga­niz­ing going.

3
George at Fort Gulick in Pana­ma (undat­ed), also from Swarth­more.

I’ve writ­ten before that one of the clos­est modern-day suc­ces­sor to the Move­ment for a New Soci­ety is the so-called New Monas­tic move­ment – explic­it­ly Chris­t­ian but focused on love and char­i­ty and often very Quaker’ish. Our cul­ture of sec­u­lar Quak­erism has kept Friends from get­ting involved and shar­ing our decades of expe­ri­ence. Now that Shane Clai­borne is being invit­ed to seem­ing­ly every lib­er­al Quak­er venue, maybe it’s a good oppor­tu­ni­ty to look back on our own lega­cy. Friends like George and Lil­lian helped invent this form.

I miss the strong sense of com­mu­ni­ty I once felt. Is there a way we can com­bine MNS & the “New Monas­tic” move­ment into some­thing explic­it­ly reli­gious and pub­lic that might help spread the good news of the Inward Christ and inspire a new wave of lefty peacenik activism more in line with Jesus’ teach­ings than the xeno­pho­bic crap that gets spewed by so many “Chris­t­ian” activists? With that, anoth­er plug for the work­shop Wess Daniels and I are doing in May at Pen­dle Hill: “New Monas­tics and Cov­er­gent Friends.” If money’s a prob­lem there’s still time to ask your meet­ing to help get you there. If that doesn’t work or dis­tance is a prob­lem, I’m sure we’ll be talk­ing about it more here in the com­ments and blogs.

2010 update: David Alpert post­ed a nice remem­brance of George.

August 2013 updates from the pages of Friends Jour­nal: The Gold­en Rule Shall Sail Again and Expand­ing Old Pine Farm.

Sheehan thoughs over on Non​vi​o​lence​.org

Just a lit­tle note to every­one that I’ve blogged a cou­ple of posts over on Non​vi​o​lence​.org. They’re both based on “peace mom” Cindy Sheeran’s “res­ig­na­tion” from the peace move­ment yes­ter­day.
It’s all a bit strange to see this from a long-time peace activist per­spec­tive. The move­ment that Sheehan’s talk­ing about and now cri­tiquing is not move­ment I’ve worked with for the last fifteen-plus years. The orga­ni­za­tions I’ve known have all been housed in crum­bling build­ings, with too-old car­pets and fur­ni­ture lift­ed as often as not from going out of busi­ness sales. Money’s tight and careers poten­tial­ly sac­ri­ficed to help build a world of shar­ing, car­ing and under­stand­ing.
The move­ment Shee­han talks about is fueled by mil­lions of dol­lars of Demo­c­ra­t­ic Party-related mon­ey, with cam­paigns designed to mesh well with Par­ty goals via the so-called “527 groups”:http://en.wikipedia.org/wiki/527_group and oth­er indi­rect mech­a­nisms. Big Media likes to crown these orga­ni­za­tions as _the_ anti­war move­ment, but as Shee­han and Amy Good­man dis­cuss in today’s “Democ­ra­cy Now interview”:http://www.democracynow.org/article.pl?sid=07%2F05%2F30%2F1343232, cor­po­rate media will end up with much of the tens of mil­lions of dol­lars can­di­dates are now rais­ing. Shee­han makes an impas­sioned plea for peo­ple to sup­port those grass­roots cam­paigns that aren’t sup­port­ed by the “peace move­ment” but this rein­forces the notion that its the mon­eyed inter­ests that make up the move­ment. I’m sure she knows bet­ter but it’s hard to work for so long and to make so many sac­ri­fices and still be so casu­al­ly dis­missed – not just me but thou­sands of com­mit­ted activists I’ve known over the years.
There are a few peace orga­ni­za­tions in that hap­py medi­um between toad­y­ing and pover­ty (nice car­pets, souls still intact) but it mys­ti­fies me why there isn’t a broad­er base of sup­port for grass­roots activism. I myself decid­ed to leave pro­fes­sion­al peace work almost a decade ago after the my Non​vi​o​lence​.org project raised such piti­ful sums. At some point I decid­ed to stop whin­ing about this phe­nom­e­non and just look for better-paying employ­ment else­where but it still fas­ci­nates me from a soci­o­log­i­cal per­spec­tive.

For other uses, see Light (disambiguation)

Even though my last post was a five minute quick­ie, it gen­er­at­ed a num­ber of com­ments. One ques­tion that came up was how aware indi­vid­ual Friends are about the spe­cif­ic Quak­er mean­ings of some of the com­mon Eng­lish words we use — “Light,” “Spir­it,” etc.(dis­am­bigua­tion in Wiki-speak). Mar­shall Massey expressed sad­ness that the terms were used uncom­pre­hend­ing­ly and I sug­gest­ed that some Friends know­ing­ly con­fuse the gener­ic and spe­cif­ic mean­ings. Mar­shall replied that if this were so it might be a cul­tur­al dif­fer­ence based on geog­ra­phy.

If it’s a cul­tur­al dif­fer­ence, I sus­pect it’s less geo­graph­ic than func­tion­al. I was speak­ing of the class of pro­fes­sion­al Friends (heavy in my parts) who pur­pose­ful­ly obscure their lan­guage. We’re very good at talk­ing in a way that sounds Quak­er to those who do know our spe­cif­ic lan­guage but that sounds gener­i­cal­ly spir­i­tu­al to those who don’t. Some­times this obscu­ran­tism is used by peo­ple who are repelled by tra­di­tion­al Quak­erism but want to advance their ideas in the Reli­gious Soci­ety of Friends, but more often (and more dan­ger­ous­ly) it’s used by Friends who know and love what we are but are loathe to say any­thing that might sound con­tro­ver­sial.

I’ve told the sto­ry before of a Friend and friend who said that every­time he uses the word com­mu­ni­ty he’s mean­ing the body of Christ. New­com­ers hear­ing him and read­ing his arti­cles could be for­giv­en for think­ing that com­mu­ni­ty is our reason-for-being, indeed: what we wor­ship. The prob­lem is that ten years lat­er, they’ll have signed up and built up an iden­ti­ty as a Friend and will get all offend­ed when some­one sug­gests that this com­mu­ni­ty they know and love is real­ly the body of Christ.

Lib­er­al Friends in the pub­lic eye need to be more hon­est in their con­ver­sa­tion about the Bib­li­cal and Chris­t­ian roots of our reli­gious fel­low­ship. That will scare off poten­tial mem­bers who have been scarred by the acts of those who have false­ly claimed Christ. I’m sor­ry about that and we need to be as gen­tle and hum­ble about this as we can. But hope­ful­ly they’ll see the fruits of the true spir­it in our open­ness, our warmth and our giv­ing and will real­ize that Chris­t­ian fel­low­ship is not about tel­e­van­ge­lists and Pres­i­den­tial hyp­ocrites. Maybe they’ll even­tu­al­ly join or maybe not, but if they do at least they won’t be sur­prised by our iden­ti­ty. Before some­one com­ments back, I’m not say­ing that Chris­tian­i­ty needs to be a test for indi­vid­ual mem­ber­ship but new mem­bers should know that every­thing from our name (“Friends of Christ”) on down are root­ed in that tra­di­tion and that that for­mal mem­ber­ship does not include veto pow­er over our pub­lic iden­ti­ty.

There is room out there for spiritual-but-not-religious com­mu­ni­ties that aren’t built around a col­lec­tive wor­ship of God, don’t wor­ry about any par­tic­u­lar tra­di­tion and focus their ener­gies and group iden­ti­ty on lib­er­al social caus­es. But I guess part of what I won­der is why this doesn’t col­lect under the UUA ban­ner, whose Prin­ci­ples and Pur­pos­es state­ment is already much more syn­cretis­tic and post-religious than even the most lib­er­al year­ly meet­ing. Evolv­ing into the “oth­er UUA” would mean aban­don­ing most of the valu­able spir­i­tu­al wis­dom we have as a peo­ple.

I think there’s a need for the kind of strong lib­er­al Chris­tian­i­ty that Friends have prac­ticed for 350 years. There must be mil­lions of peo­ple parked on church bench­es every Sun­day morn­ing look­ing up at the pul­pit and think­ing to them­selves, “sure­ly this isn’t what Jesus was talk­ing about.” Look, we have Evan­gel­i­cal Chris­tians com­ing out against the war! And let’s face it, it’s only a mat­ter of time before “Emer­gent Chris­tians” real­ize how lame all that post-post can­dle wor­ship is and look for some­thing a lit­tle deep­er. The times are ripe for “Oppor­tu­ni­ties,” Friends. We have impor­tant knowl­edge to share about all this. It would be a shame if we kept qui­et.

Call off the search parties

The retreat at the Carmelite Monastery was nice. Here's some pictures, the first of those "long-remembered":/if_i_dont_make_it_back.php tall stone walls and the rest of the beautiful chapel:
Carmelite Monastery, Philadelphia Carmelite Monastery, Philadelphia Carmelite Monastery, Philadelphia Carmelite Monastery, Philadelphia
It was a silent retreat--for us at least. There were three talks about "Teresa of Avila":http://en.wikipedia.org/wiki/Teresa_of_Avila given by Father Tim Byerley, who also works with the "Collegium Center":http://www.collegiumcenter.org/about.php, a kind of religious education outreach project for young adult Catholics in South Jersey (I mentioned it "a few months ago":http://www.quakerranter.org/teaching_quakerism_again.php as a model of young adult youth outreach that Friends might want to consider). Much of what Teresa has to say about prayer is universal and very applicable to Friends, though I have to admit I started spacing out by around the fourth mansion of the "Interior Castle":http://www.ccel.org/ccel/teresa/castle2.toc.html (I've never been good with numbered religious steps!).
I'm in no danger of following my wife Julie's journey from Friends to Catholicism, though as always I very much enjoyed being in the midst of a gathered group committed to a spirituality. The idea of religious life as self-abnegation is an important one for all Christians in an age where "me-ism":http://www.youtube.com/watch?v=ScWdek6_Ids&eurl has become the "secular state religion":http://www.walmart.com/ and I hope to return to it in the near future.