Archive for the 'Faith' Category

Questions about Social Cleansing, Genocide, and the Israel-Gaza Conflict

I agree with Michelle, who blogs about Genocide on change.org, when she says “I have yet to see anything that shows that Israel has set out to systematically wipe out the Palestinian people from the face of the planet.”

Does that necessarily mean that Israel does not “desire to completely exterminate a set population” by “causing the death of all of the groups members, or enough of them that the population as defined will not survive for long?” (this is the definition of genocide). Is it possible that Israel is determined to destroy a “set population,” but that the set population includes all violent extremist Palestinian Muslims rather than Palestine as a whole? Quotes like this, from a recent New York Times article, seem to indicate that many Israelis are indeed out to completely destroy a very specific ideological/religious population within Palestine.

“We do feel bad about it, but we don’t feel guilty,” Mr. Jager added. “The most ethical moral imperative is for Israel to prevail in this conflict over an immoral Islamist philosophy. It is a zero sum conflict. That is what is not understood outside this country.”

It could be construed that Mr. Jager believes all of Islam to be immoral, but it is more likely that the zero sum conflict he mentions is about “prevailing over” a specific, violent faction of Islamists who reside in Palestine. To make the argument that this could constitute genocide, one would need to demonstrate that culturally/ideologically/religiously, violent extremist Palestinian Muslims are a qualitatively distinct subset of Palestinians.

Is it possible that an ideological propensity to violence makes this particular population of Palestinians qualitatively different from the majority of other Palestinians who are just terrified and desperate and want to be protected? Personally, I think that when you imply that people who use Islam to justify radical and violent aggression are the same group as peaceful Palestinians or peaceful Muslims in general, you are doing a disservice to peaceful Muslims. Radical violent Islam is sooooo different than the religion and cultural identity of the Muslims I know. As a practitioner of an Abrahamic religion (Christianity), I sometimes feel like I have more in common with peaceful Muslims than peaceful Muslims have in common violent extremist Muslims. Having never been to Palestine it’s easy for me to think of all Palestinians as just one bunch, but having never been to Rwanda I probably would have said Hutus and Tutsis were all just Rwandans until the ethnic conflict started.

The second criteria for genocide, that the group be exterminated by killing of its members, I think is even more clear. Israel publicly justifies bombing the university in Gaza by saying that Hamas was making bombs there. Israel is “taking out” any people who proscribe to the violent ideology and support the violence, whether or not they are soldiers or leaders in any traditional sense.

The argument that genocide is occurring, and Israel’s acts are intentionally genocidal, targeting a specific ideological/cultural group that is a small subset of and dispersed throughout the geographic area of Palestine is important because it forces us to ask an important question. Are there some cultural/religious/ideological groups that we wish would cease to exist (whether or not we condone violent means)? Are there bounds to moral relativism? Can we draw a line in the sand and say this or that line of thinking is poisoned; it must be changed (again, by non-violent or violent means – I would choose non-violent). Is it possible that genocide could be just the violent approach to something that we actually want to happen (don’t know about you, but these thoughts are very unsettling for me).

I’ve been wondering at how many Americans tacitly support what is happening right now in Israel/Palestine. I wonder if it is because many Americans support genocide in this case. They want to see violent religious (especially Islamic) extremism disappear forever and they are willing to condone violence and accept that some, perhaps many non-extremists will be caught in the cross-fire. Of course most would not call it genocide, but I suspect that more Americans support Israel in this conflict because they think that the killing is going to help eliminate religious extremist ideology (I think that sounds like genocide). I think fewer Americans would support Israel if they perceived the conflict solely as part of an endless tit for tat, cycle of violence.

To close, I’d like to suggest one reason why it could be productive to argue that Israel’s actions are genocidal. Right now most relatively uninformed observers would say that Israel is attacking Palestine. When we point out that the nature of this attack does not constitute genocide on the Palestinian people, we mask the possibility that the purpose of this attack is to permanently alter the cultural/religious/social order of the world. If we are not clear that the goal is to change culture, than we too frequently seem to be reduced to understanding the conflict as a brutish tit for tat that says Israel is justified in fighting back. If so, when will the cycle of violence end? And how? An alternative is to step back and admit we want to drastically change the cultural/religious/social order of this part of the world. What tools do we have at our disposal to change culture? I learned of one from our president elect, Mr. Barack Hussein Obama. It’s called community organizing. I know the Gaza strip is dangerous right now, and I daresay community organizing in this region must necessarily be the burden of peaceful Muslims rather than Christians like me (perhaps explaining in part why western powers have failed to promote non-violent social change in this region).

Personally, I feel that genocidal intent is the best explanation I’ve heard of WHY this conflict is happening (I’d love to be proven wrong). Once I understand better why it is happening, it is easier for me to determine what the alternatives are. Ultimately my most important question is, do others come to the same conclusions about culture change and peaceful alternatives when they hear about genocide in this context? Probably not, unfortunately, but I’d love to hear your opinions.

Regarding the blurry boundary between Free Love and Transactional Sex in Cuba

the malecon

the malecón photo by Isaac Holeman.

 

The other day I passed part of the afternoon walking alone along the malecón, the seawall pictured above. Built in 1901 by the U.S. during one of their occupations of Cuba, it covers most of Havana’s sea shore and is a hub of people watching and sea sprayed dallying for locals and tourists alike. On one particularly popular stretch I walked past a fairly attractive young woman wearing a modest tank top and long skirt. She was sitting with one hip and a hand on the broad seawall, and I happened to look over right as a gust of wind blew her skirt almost up to her waist. She saw my embarrassed smile and called me back, “hey amigo”.

She was friendly and more forthcoming than most Cuban women I’ve met, particularly after she discovered I’m from the US. Before long she asked me if I had a girlfriend (American women are always asked by Cuban men “do you have a boyfriend?” If yes, “do you have a Cuban boyfriend?” The question is slightly less common from women). No I said, and she smiled and said she was single too, so we could start dating if I liked. She knew I only had 3 weeks left in Cuba, but said we could pasar un buen tiempo (have a good time). I was more than a little stymied, fearing to respond in case I had misunderstood, though I was certain I hadn’t. It got worse when she said, as if to clarify, “quieres quedar conmigo?” The word quedar has various meanings, some of them specific to Cuba, so she might have been asking if I wanted to stop and sit on the seawall with her, if I wanted to start dating her, or if I wanted to sleep with her. After consulting Cuban friends, the last interpretation wouldn’t have been literally accurate but possible as an innuendo, and the second was the most likely, but I had no idea at the time. She then told me about a nice bed and breakfast (casa particular) by the national hotel that would rent a room for $20, did I have 20 dollars? she asked. This is significantly more money than non-famous Cubans my age have for leisure spending in a month, or even a year. As I drifted away, feeling rather odd, I tried to stammer something about not knowing her very well – it almost came out in English.

Here’s a list of my general perceptions about the conversation, including the nonverbal cues.

  • She was interested in having sex with me, pronto.
  • This would have been part of engaging in a relationship, not just a one night stand (one afternoon, in this case).
  • My nationality and her associated expectation of my relative wealthiness played a significant role in her interest.
  • If I had pursued this relationship, she would have expected me to spend money, take her places, and buy her things that were not otherwise available to her.
  • If I had agreed to the relationship but later refused to spend money on her, she would very likely have ended the relationship, but wouldn’t have argued that I had incurred a debt that needed to be paid.
  • She did not consider the proposal a transaction or a purchase.

Again, this is the way it looked from my perspective, they are not indisputable truths about the situation. I am quite confident that she was not a jinetera (prostitute), but I definitely got a bad vibe that felt more sinister than promiscuous and forward behavior alone. This experience left me with more questions than answers. Here are some of the questions.

  • If there were a spectrum of behavior with transactional sex on one end and free love on the other, where the heck would this encounter register?
  • Could I have ethically pursued a romantic relationship with her (not necesarily including sex), knowing that she was probably as interested in my economic status as in me?
  • In this specific instance, would it have felt empowering to her that she could use her attractiveness to satisfy her physical desires AND have material benefits, or would she have felt that this use of her body was an unfortunate only option? Basically, was she going against her morals?
  • Was my impulse to get away from her rooted in an unfair gender bias – an expectation that Cuban women should act more prudently than Cuban men?
  • Did my response to this situation result from an unfair bias regarding her nationality and my assumptions about her economic status?

The second to last question needs more explanation. Young Cuban men are constantly intimating to my female American friends that they would like to have a sex with them. This can be frustrating but it’s “normal” here. My female friends are really put off by this dynamic (I would be too), but it doesn’t cause them to reject every person outright; if they did they wouldn’t have any friends. They just deal with it and remember that they need to be careful about initiating relationships on their own terms.

If this woman had been a man and I a woman, her actions would have been relatively very forward, but not to the extent that they would merit immediately viewing her as much less appealing than any other random stranger. While she definitely did say some things that made it clear she was in the market for a sugar daddy, it’s hard for me to dissect how her nonconformity with the typical gender role might have cauesed me to (in the spur of the moment) focus on the financially motivated comments (creepy) more than any genuine interest in casual sex (not my thing, but not as repulsive as sex for money). It’s probably pertinent that she must have been more aware of Cuba’s gender biases than I, and her words were probably intended to honestly convey all of the things she was interested in. Nonetheless, I don’t like the idea of applying this gender bias when I make decisions. This is one of the dilemmas of being in an environment where I feel like the only norms I can use to interpret the social significance of various interactions are those of a culture that I can’t participate in fully enough to challenge.

As for the last question. There are a lot of gold diggers in the states too. I’m definitely not a fan of them, but I tend to think of it as shallow rather than borderline transactional sex. I don’t think this girl was looking to me to help her meet basic material necessities. At the same time, if she is like most Cubans she probably has almost zero material pleasures beyond those necessities, and very little chance of improving her situation through her own labor (there just aren’t economic opportunities in Cuba). While intertwining sex and material gain may not exactly be driven by desperation in this case, it likewise doesn’t seem quite the same as a person in the US who has access to economic opportunities and is choosing not to pursue them because it’s easier to seduce a rich person.

Overall, it was a pretty strange experience, one that I wouldn’t have been capable of understanding (linguistically or culturally) a few months ago. It’s nice to feel that my Spanish and understanding of Cuban society have improved that much, but at the same time I feel like gaining some insight has left me with more unanswered questions than I had before. Please post a comment if you have ideas about any of my questions.

Important note: Although I have read that sex tourism is often less formal in Cuba than in other places, I have not thoroughly researched the topic. This post is meant to describe some individual responses to economic and social differences. Please do not think I am claiming that everyone who comes from or visits Cuba responds the same way.

Abortion: A Religious Issue?

GNU licensed abortion law map

Map of abortion law world wide photo taken from Wikipedia page on abortion.

On November 4th the L.A. Times printed an op-ed by Garry Wills titled “Abortion is not a religious issue“. The next day the NPR program Talk of the Nation interviewed him. In the article and during the interview, Wills argues that abortion is not a religious issue because there is no basis in the Christian Bible or theological tradition to definitely oppose abortion. His arguments are very interesting, I really recommend you listen to the podcast (and he has a wonderful sounding voice, by the way). When asked why so many Christians are opposed to abortion, despite the lack of scriptural basis for the argument, he said the following.

They say that because a religious authority, whether it’s the Pope, or a Pastor, or Evangelical congregation or group, says it, it’s religious, but that’s not necessarily the case of course. You have to have a religious argument and sanction to make a religious case. And, just because they have a religious role or religious office, that doesn’t mean that what they say is in all cases a theological matter. It isn’t, it’s an issue of natural law (he had earlier cited religious figures such as several Popes calling abortion a matter of natural law).

Our society has generally agreed to impose norms that protect citizens from violence, this is a huge part of our social contract. Perhaps the most astute aspect of Will’s argument is the statement that “killing” the human life found in a fetus is not different than “killing” the human life found in fingernails, unless we decide that a fetus is in fact a person. He writes “You should not murder, murder is the killing of a person. The question is, is the fetus a person, and when?” Scientifically speaking, a fetus begins to develop a central nervous system and concept of self only during the third trimester of pregnancy, but 99% of abortions happen before this stage. For this 99%, can a dime sized lump of cells that isn’t viable outside the womb, and doesn’t have a central nervous system, character, or self consciousness be a person?

The answer is yes, if your religion says so, and the answer is no, if your religion says so. Well’s argument that religion has no bearing on this question rests on the assumption that all practitioners of religions rely on the Christian Bible. This just isn’t the case. Many Christians believe that contemporary religious figures are active and valid contributors to the world view of that particular religion, even when those figures contradict scripture (just look at the religious right’s neoliberal economic platform vs. Jesus’s compassion for the poor).

What about people who practice religions other than Christianity? In a country that allows religious freedom (the constitution, remember?), who is to say that no religion may exist that includes a position on when a fetus becomes a person? The analysis of person-hood, whether in a fetus, a talking parrot, a monkey that uses tools, a mentally disabled person, or people of different races, is informed by social, emotional, historical, economic, and religious forces. We fought a civil war over the recognition of person-hood, we had a civil-rights movement to assert full personhood, and we are still arguing about it today. Religion definitely has a bearing on this debate.

I think Will’s arguments are incredibly useful, but they should be directed differently. That abortion is not a religious issue is the wrong meta-message. It’s just not true, and people are rarely convinced when they are told that their religious persuasions are not valid. The argument should be more focused if it is to be persuasive. Christians should revisit the scriptures they hold to be sacred, decide where their loyalties lie – with the texts themselves or with the religious figures who have claimed a monopoly on their interpretation, and only then should they decide whether they feel that God is calling them to prevent others from having safe abortions.

As you see from the picture, the legality of abortion varies a lot the world over. Here in Cuba it’s sometimes been used excessively. In an effort to achieve more impressive infant mortality statistics, doctors have occasionally advocated for it even when it might not be necessary. It’s like in the U.S. how we ignore the plight of the poor because it allows us to achieve a strong overall GDP – both cases loose sight of the needs of real humans.

As for my personal opinion? I would not stop a woman from aborting a 1st trimester fetus any more than I would stop someone from amputating a healthy finger. If that is the only way they see to be happy, it is not my decision. I would rather focus on affirming the rights of person hood for individuals who I am absolutely certain are humans – particularly non-citizens (why do we use the term alien, and so frequently act as if the term alien means non-human?). The rights of citizens are a subset of the rights of humanity, not the other way around. Anyhow, it sure would be nice if more of our politicians (ahem, republican party), would allow better education and birth control programs that would make abortion more rare though.




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