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Reflections on Yom Kippur and Mideast Peace

Sep8

by: Ron Hirsch on September 8th, 2016 | 5 Comments »

Elul, the month before Rosh Hashanah and Yom Kippur, has traditionally been a time to prepare for teshuva (repentance, self and world transformation, returning to one’s highest self). In preparation, we will be providing a variety of “takes” on this process. We also invite those who do not have a spiritual home to consider attending Rabbi Lerner’s High Holiday services – info available atwww.beyttikkun.org/highholidays. And if you have a poem, prayer, or thought piece that you feel would benefit others in this process, send it to RabbiLerner.tikkun@gmail.com (he might use it at the Beyt Tikkun service or, space allowing, on our website).

Reflections on Yom Kippur and Mideast Peace

As Jews around the world observe Yom Kippur, at levels of ritual observance ranging from the Haridim at the Wailing Wall to a reform temple in the U.S. Midwest to those who do not go to synagogue but in some way observe the Day of Atonement, it is important for each individual, for Israel, and for the world that the observance go deeper than even the most fervent practice of ritual and belief.

For Yom Kippur to have its intended impact, each person must understand and experience the spiritual lessons and meaning of Yom Kippur. What are those lessons?

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Understanding Unconditional Love and Forgiveness from The Gospel of Simon

Sep1

by: Victor Narro on September 1st, 2016 | Comments Off

In my book Living Peace: Connecting Your Spirituality with Your Work for Justice (CreateSpace Independent Publishing Platform, 2014), I reveal how the life and teachings of St. Francis of Assisi shape my work for justice, teaching me the way of peace, love, humility, and service. I talk about how my Franciscan spirituality has been enriched by the teachings of spiritual leaders of other faiths, such as Thich Nhat Hanh, a Vietnamese Buddhist Zen Master, poet, scholar, and human rights activist.

John Smelcer’s new book, The Gospel of Simon (Leapfrog Press, 2016, also available in Spanish as El Evangelio de Simon), speaks of the concept of unconditional love and peace through action. The book is a powerful and vivid narrative account of an encounter two thousand years ago during a public spectacle where an itinerant Jewish preacher named Jesus was being brutally crucified and a man named Simon was being forced by a Roman soldier carrying out the crucifixion to help him carry the heavy cross through the crowded streets. Through Smelcer’s powerful storytelling narrative of that encounter and the relationship that developed between Jesus and Simon, this book is able to provide deep insights into the teachings of the Gospel, not so much from the approach of preaching, but as a story that provides us with invaluable lessons. This book is storytelling at its best, and it can apply to all faiths and spiritual teachings. The book’s simple and eloquent prose invites the reader to read it deeply with an open mind and heart.

For me as a social justice activist and scholar, what moved me the most is Smelcer’s emphasis, with much simplicity, on how our spirituality or faith can be a force for justice in the world. Faith is how we choose to live our lives, mindful that we dwell in the presence of a higher spiritual being – a higher good. It begins with the simple act of loving. Because there is a higher Goodness who loves you, you cannot have faith until you love yourself. Through a conversation between Jesus and Simon, this book teaches us that it is the inward expression of love that matters. You must look into your own heart. What you adorn your body with outwardly is of no consequence and does not prove love. The contents of your heart and your acts of kindness are all that matter. Compassion is the soul in action. Compassion triumphs because it is endless.


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On Community and Conscience: Jewish Allyship and the Movement for Black Lives

Sep1

by: Lena Shapiro on September 1st, 2016 | 1 Comment »

Managing Editor’s note: As we have noted many times, the articles posted on Tikkun Daily do not necessarily reflect the official positions or attitudes of Tikkun. You can read our official positions in the editorials of the print versionof Tikkun magazine (available by subscription atwww.tikkun.org/subscribe). We also encourage readers to visit the special section of www.tikkun.org called “Political Vision & Spiritual Wisdom” where Rabbi Michael Lerner includes many ofhis editorials, short articles, op-eds to which he wants to call readers’ attention (even if he disagrees with them), and action alerts.

Many people have approached me recently to ask how I feel about the use of the word “genocide” in reference to Israel in The Movement for Black Lives’ official platform, which feels weird, because I don’t think the platform is about me. I have genuinely appreciated the interesting, varied, and important conversations I have had about the platform, and its investment-divestment section in particular, but I know I am not the only one who feels frustrated watching the controversy over the word genocide become the dominant story about a transformative political document that lays out a policy approach for a vision of justice and equality.

A sentence from the "Invest/Divest" section of "A Vision for Black Lives: Policy Demands for Black Power, Freedom & Justice."

In response to the platform, some Jewish organizations have decided to distance themselves and withhold support from The Movement for Black Lives. This is not the first time that the Jewish community has conditioned its support for certain social justice causes on the exclusion of Palestinian rights. In a recentopinion piece, Northwestern University student Lauren Sonnenberg wrote that campus activism that links struggles for justice, security, and self-determination in America to similar struggles in Palestine does not make room for students like her. I have heard related sentiments from Jewish students on my own campus: that they are unwilling to participate in activism that recognizes the injustice of Israeli occupation, because they view it as an attack on their Jewish identity. It is not. The idea that social justice movements that support Palestinian human rights and dignity run contrary to Jewish values and interests is not just false: it is dangerous. Our participation in struggles for justice and security for all people cannot be suspended because it is part of our own community that is perpetrating and sustaining injustice.


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Soul Searching in Germany

Aug17

by: Victor Grossman on August 17th, 2016 | Comments Off

BERLIN BULLETIN No. 115 August 15 2016

Soul-searching is often on the agenda for people who long for peace, better lives for everyone and for the rescue of our planet. November 8th the USA is one case in point, but I refrain here from announcing my own decision in my New York, a “safe” state.

Germany also demands soul-searching – not only with the refugee question. On the national level, stout, commonly self-assured Sigmar Gabriel, head of the Social Democrats (SPD), is less popular than ever and so is his party, now down to 22 % in the polls. As usual before elections, due in a year, it has been sounding more leftish than usual, trying to set itself off from the coalition government in which it is the junior partner. This is not all too convincing and Gabriel’s party throne is very shaky.

As for the two “Christian” parties, a very un-Christian jealousy has dented hopes for family harmony. The Bavarian sister party, led by big, sarcastically smiling Horst Seehofer, is cashing in on media-fostered animosity toward the many immigrants (aided by some recent crimes) to demand tougher rules for them – and ways to get rid of as many as possible. Angela Merkel, long the admired ” Mutti” (“Mama”) of the nation, has led her cohorts in the same direction, though never harshly enough for German nationalists and ugly racists. Her popularity ratings are now below the halfway mark. Who can she ally with next year after the all-German vote? Will the Social Democrats again buckle under? Or the Greens move further rightward? Who knows?

Not in a year but in just four weeks two states will open their polling booths -with no electronics here, just crosses on paper, for a candidate and for a party. In northeastern Mecklenburg-West Pomerania, luckily shortened informally to “Meck-Pom”, no big dramas are expected.

But they are in the city-state of Berlin, where every second lantern pole is adorned with party posters. At present the Social Democrats are senior partners, the Christian Democrats (CDU) are juniors. But, as on the national level, their coalition gets chillier and chillier the closer elections approach and the SPD sounds ever more progressive and open to popular demands. One is less gentrification. Affordable apartments are an urgent need for the many refugees while people, young and old, move here from all Germany and far beyond. Berlin, pleasant and desirable in many ways, is less expensive than Paris, London or other capitals – but tougher and tougher for less prosperous local people.

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God, Where Were You in That Moment?

Aug17

by: Dr. Dieter Duhm on August 17th, 2016 | Comments Off

Dialogue between God and the Cardinal

A few days ago, Pope Francis visited Auschwitz and Krakow, the places of genocide. There is barely anyone working for a change in moral thinking like him. May his efforts continue with further deeds – deeds of the dimension necessary to overcome the current insanity. May the idea of hostility vanish from humankind once and for all.

On the Sunday after the Munich attacks, a Catholic cardinal spoke about the events of July 21st 2016. In the mass, he asked the question that moved in many, “God, where were you in that moment?” Furthermore, he spoke about the “ways of togetherness, because together we are human. This is our hope. Together, we are all human.”

God replied: Cardinal, I thank you for encouraging hope on my behalf in these difficult times and that you remember those who have fallen victim to this bloodshed. You ask where I was in this moment. Mankind has always posed this question after something terrible has happened. For centuries I have been called upon after people perpetrated atrocities such as these. And for centuries I have given the same response: I am not outside of you. I am within you and I have given you the gospel of love so that you can manifest it on Earth. I have given you everything necessary for it – love, compassion, ethics, conscience, intelligence. You carry inside of yourselves everything that you need to establish a humane world. You however have not accepted it. Your bible reads, “I am with you always, even unto the end of the world.” I have always been with you. You however have seldom been at home.

The cardinal replied: Lord, don’t you see that while we proclaim the gospel every Sunday, the powers that be aren’t willing to follow it?

God:
Yes, I see that. Do you follow the gospel yourselves? Are you not also part of these powers? Why have you confined the gospel to the churches instead of bringing it into your politics, your economics, your judicial systems? Why have you been silent about all the horrors over the centuries – colonialism, genocide, the persecution of the Jews, World Wars, nuclear arms, the Vietnam war, the detention center at Guantanamo Bay, the siege of Gaza, the treatment of refugees? Why haven’t you provided shelter and food to the fleeing, to those who are persecuted and starving, to the children in war areas? With all your influence and resources could you not have done so?

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The Box: Solitary Confinement Takes Center Stage

Aug9

by: Sarah Asch on August 9th, 2016 | Comments Off

The Box , a play directed by Michael John Garcés and written by Sarah Shourd.

A white supremacist with a swastika tattooed above his left eye addresses the audience: “People without hope are fucking dangerous.”

One of six characters in The Box, a play that debuted at Z Space theater in San Francisco in July, Jake Juchau (played by Clive Worsley) presents one image of life in long-term solitary confinement. The play was written by Sarah Shourd, an American journalist who spent 410 days in solitary in Iran after being accused of espionage, and then returned to the U.S. and began conducting research about the domestic uses of solitary confinement.

“Years of research went into this play,” Shourd notes in the playbill. “I traveled to visit prisoners in solitary confinement in 13 facilities across the country.” Shourd also explains that the six prisoners in her play are fictional combinations of the real life stories she gathered. “The characters in The Box won’t allow us to sit comfortably in our own skins,” Shourd writes. “They force us to ask questions: Why are we torturing people in lieu of rehabilitation? What are we going to do about the violence plaguing our society? How does change happen? How do we connect our own suffering to something larger?”


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Are You Adding to The Empathy Deficit?

Jul31

by: on July 31st, 2016 | 5 Comments »

I’m voting for Hillary Clinton. Here’s a quote from my friend Keryl McCord’s Facebook post that explains why:

So tonight I’m calling bullshit on progressives who still think that voting for, well, you know, Voldemort, is okay for progressives because it isn’t. You may want the system to be destroyed but the dogs of war will be unleashed on black and brown people, on Muslims, gays, and women. And if knowing that you still think that’s an option then you are not progressive, nor an ally. You’re just another foot on the neck of the people you supposedly support.

Let me be clear that it isn’t just Voldemort straight up: a vote for the Green or Libertarian candidate is also a vote for Trump, because it does nothing to close the gap between Trump and Clinton. I’m voting for Hillary because voting for Jill Stein, or any other third-party candidate whose views are closer to my own, would help elect Trump. That would be a disaster for the nation as a whole, and most particularly for the groups Keryl listed, those Trump has called out by name.

I’m voting for Hillary Clinton, and trying to wrap my mind around the political viewpoint that prizes personal ideological purity over disastrous consequences for the vulnerable. I supported Bernie. The Bernie-supporters who say they are voting for Stein or Johnson or even Trump inevitably marshal the same arguments: I have to vote my conscience, I can’t support the lesser or two evils, the system is corrupt, Bernie was cheated, and I can’t stomach being part of it.

It reminds me of a Talmudic inquiry. A question is posed: is it better to give one dollar to charity with a full heart, or ten grudgingly? The self-regarding obsession with purity that flavors so much of contemporary politics has to think hard before answering “One dollar with a full heart.” But really, there’s only one answer. Charity exists to benefit those in need. Ten dollars gives ten times more relief. How you feel about it is your problem. At bottom, it’s a simple act of empathy, valuing others’ interests—especially those who would suffer the consequences of a wrong decision on your part—as much as or more than your own.


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After So Much Killing

Jul22

by: Stephen H. Phelps on July 22nd, 2016 | Comments Off

Sometimes, words and more words are not only not enough, they are trouble. They are the trouble. Sometimes, when atrocities slash our eyes open, even if only because the dead was people like us, talking new policies in response to the gash of violence is wrong. It channels energies down the drain of no change. When denial has gripped most of society for generations, every word that proceeds from its mouth, every policy proposed, changes the subject, like an addict trying to talk about who does the dishes when his partner wants at last to tell some truth.

Source: Flickr Creative Commons (Valerie Everett).

What is the sound of the scream, a keening flooding the flatlands with a fury that sends people to higher ground, to moral ground, from which they can see some truth?

A sound like that to amplify the facts of unrelenting murder of black people by police sworn to protect them. A sound to resound above the nightly news of citizens slaughtered by any person equipped with a deviated mind and an assault rifle from the local hardware, or a semi-truck and speed. A sound at once deep and immense enough to answer the murder of police, the most visible symbol of the state – against whom assault is assault on the purpose for which a state exists. What sound?

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Upcoming Event: Disarm Now: We Stand with Nuclear Survivors for Global Justice

Jul20

by: Tikkun Staff on July 20th, 2016 | 1 Comment »

August 9th will mark the 71st anniversary of the U.S. atomic bombings of Hiroshima and Nakasaki. Activists and concerned citizens will stand with survivors of nuclear weapons and all those harmed by nuclear technology by gathering at the Lawrence Livermore National Laboratory in Livermore, California, in conjunction with Chain Reaction: a global action for nuclear disarmament, a nonviolent global movement encouraging nuclear disarmament actions by governments and the United Nations.

The Lawrence Livermore National Laboratory is a branch of the Ernest Orlando Lawrence Berkeley National Laboratory. Although managed by the University of California, the lab is under contract with the Atomic Energy Commission (AEC) and has outgrown its status as branch laboratory to become a national resource in nuclear weapons development.

The participants in the Livermore event, called Disarm Now: We Stand with Nuclear Survivors for Global Justice, are scheduled to meet on August 9th at the Livermore lab and demand that the lab cease developing new nuclear weapons for the U.S. arsenal and instead divert funds from their nuclear weapons budget (which makes up 86% of their total funding).

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The Need for a More Radical Solidarity in the Work for Justice based on Spirituality, Mindfulness, and Self-Care.

Jul19

by: Victor Narro on July 19th, 2016 | Comments Off

You are not obligated to complete the work,
but neither are you free to abandon it.

Do not be daunted
by the enormity of the world’s grief.
Do justly, now.
Love mercy, now.
Walk humbly, now.

- Rabbi Tarfon in Pirke Avot (Ethics of Our Fathers)

For the past few years, I have ended my classes at UCLA with a reflection with my students about this excerpt from a poem by Rabbi Tarfon and its significance for them. Many of us who work for social justice often work on organizing campaigns with short timelines, with little resources, and moving on all pistons at a grueling 24-7 pace. This extreme pace can consume the important things in life that contribute to a person’s well-being. It’s a kind of martyr’s code that measures a person’s commitment to justice by their willingness to sacrifice personal time, health, and relationships.

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