I fear a new racial climate change and global warming. There are no more poems left for me to write. Every word is now broken in my hand.
E. Ethelbert Miller
I’ve been a fan of the proposal to make police wear body cameras, but yesterday’s decision not to charge New York police officer Daniel Pantaleo in the chokehold death of Eric Garner has reminded me to question my own confidence in documentary truth.
Since the decision came down, protesters gathered in Times Square, Columbus Circle, and other locations, often chanting Garner’s last words – “I can’t breathe.” People staged a die-in in Grand Central Station. New York’s mayor Bill de Blasio talked about educating his black son about the dangers he faces at the hands of police, and told constituents that Attorney General Eric Holder had assured him that the federal government would investigate the violation of Garner’s rights. At the Ferguson Response site, you can find demonstrations planned across the country under the banner #ThisStopsToday. Color of Change is calling for federal intervention, and many others are taking action.
You see, even without body-cams, there is video of Eric Garner’s arrest and killing that provides better information about what actually happened than a body-cam could. And still, the Grand Jury on Staten Island (the only Republican-dominated borough, two-thirds white) failed to indict.
I should have recognized the flaw in my own thinking, as I’ve pointed out similar lapses so many times. We sometimes fall into the trap of believing that if people only knew how bad things were, they’d support necessary change. But in these times, many people know and act as if they don’t.
by: Dean Spade on November 19th, 2014 | No Comments »
I will never forget the first time I saw Leslie Feinberg speak – New York City, 1996. The auditorium was full of young people like me who had read Stone Butch Blues and wanted to hear about gender and queerness. Leslie spoke about those things, but also about war and labor struggles and racism and U.S. militarism, refusing to deliver the narrow single-issue politics that the mainstreaming gay rights discourse had trained us to expect. It blew my mind and transformed what I thought was possible to say and be. I still think of Leslie every time I give a speech, hoping to build connections like the ones I saw Leslie build.
Leslie Feinberg speaks at a rally.
I read Stone Butch Blues not long after I moved to New York City in 1995. The scenes from that book – scenes of violence as well as scenes of love and finding connection to resistance movements – were burned in my brain, shaping how I understood the city. I still think of scenes from that book each time I enter certain subway stations or walk certain streets. In so many ways, Leslie made maps for queer and trans Left activists that we all continue to use to navigate, whether we know it or not.
Students at the University of St. Thomas, in St. Paul, Minnesota, reenact the slaughter.
Who is a martyr? The question comes to mind twenty-five years after what has become known as “the Jesuit massacre” in El Salvador.
On November 16, 1989, an elite battalion of the Salvadoran military forced its way into the Jesuit residence at the University of Central America, or UCA, in San Salvador. Most of the soldiers had received counter-insurgency training in Georgia, at the U.S. Army School of the Americas. They proceeded to murder six Jesuits, their housekeeper, and her teenage daughter.
Unlike the martyrs of ancient Christianity, these men were not killed simply because they professed the faith. They were targeted specifically for speaking out on behalf of the impoverished and against persecutions carried out by the U.S.-backed military. Still, in the view of many, they died for the faith no less than the martyrs of old.
This happens to be subject to dispute in some quarters. The argument has surfaced mostly in connection with the sainthood cause of Archbishop Oscar Romero, who was gunned down by a paramilitary death squad while saying mass in the chapel of a cancer hospital in San Salvador in 1980.
by: Aryeh Cohen on November 13th, 2014 | 1 Comment »
Credit: Creative Commons/ Brave New Films
One of the earliest recorded labor actions occurred in Biblical Egypt. Moses demanded that Pharaoh let the Israelites slaves go into the desert to worship their God. Moses, in other words, demanded that Pharaoh treat the Israelites as people with spiritual and physical needs, rather than as construction machines useful for the raising of royal cities and monuments.
Pharaoh, as many a tyrant after him, refused to see the Israelites as full people worthy of respect and dignity. The only thing he could see was that they were “shirkers” who didn’t want to do a good day’s work. Pharaoh never dreamed that a rag tag people with a leader who stuttered and claimed to be speaking for an invisible God would ever be a threat to his rule and his country.
We all know how that turned out.
Nonviolent direct action has two goals. The first one, as my friend and teacher, and fellow CLUE-LA board member Jim Conn has said, is to turn the tables on the powerful. When the oppressed stop cooperating in a system of oppression, and start demanding dignity, respect, and just compensation, the system grinds to a halt. The only way to restart it is for the “powerful” to compromise, or accede to the “weak.”
by: Aryeh Cohen on November 10th, 2014 | No Comments »
In many Jewish communities in the United States, Mitzvah Day is celebrated annually. Mitzvah (literally: commandment, colloquially: a good deed) Day is a day on which Jewish communities come together to perform all manners of community service. Atlanta’s Mitzvah day announces that it contributed 570 hours of service by 190 volunteers at ten project sites. At Temple Emmanuel in New York City people made totes for women undergoing chemotherapy, sandwiches and 300 meal bags to combat hunger, and baked fresh cookies which were packaged with organic milk boxes for children at the local day-care and after-school programs. In Los Angeles, (which seems to have been the originator of the concept) Mitzvah Day outgrew the Jewish community and was adopted by the whole city as Big Sunday.
All the Mitzvah Day projects seem to be well-attended and worthwhile (at least the ones I’ve seen). However, I want to suggest that the vision of Mitzvah Day is too narrow. There are some commandments which are not included in any Mitzvah Day or Big Sunday I’ve seen. These are the commandments to protest against injustice and to treat workers fairly. Therefore, I would like to think that this Thursday (November 13) in front of the Walmart in Pico Rivera, California will be Mitzvah Day 2.0. Workers, clergy, and community members will be protesting against Walmart’s mistreatment of its workers and demand that Walmart pay its employees at least fifteen dollars an hour, and that they have access to full time employment.
by: Brittany M. Powell on November 10th, 2014 | No Comments »
Credit: Brittany M. Powell
Crossposted from The Bold Italic
In 2012, after struggling with a significant loss of income from my photography business following the 2008 economic decline, my debt skyrocketed, and I made the difficult decision to file for bankruptcy. This inspired my interest in investigating how debt affects our identities and how we relate to the world. Debt is publicly enforced and highly stigmatized but is almost always privately experienced. It is in many ways an abstract form without material weight or structure, yet it has a heavy physicality and is a burden in a person’s everyday life.
The Debt Project is a photographic and multimedia exploration into the role that debt plays in our personal identities and social structures. I began the projectby asking subjects to sit for a formal portrait in their homes, surrounded by their belongings, in a way that’s reminiscent of the early Flemish portrait-painting tradition, and answer a series of questions on camera about their debt. I also asked them to handwrite the amount of debt they are in and tell the story behind it.
To see more of Brittany M. Powell’s photos, visit the Tikkun Daily Art Gallery.
by: Rebecca Shimoni Stoil on November 7th, 2014 | 1 Comment »
In this week’s elections, the majority of Jews once again voted for candidates advocating more progressive economic policies (higher taxes and more government support for the poor) – 69 percent according to one poll, 65 percent according to another.
Why did even wealthy and upper middle class Jews, whose own narrowly defined economic interests might better be served by tax cuts, lean progressive? Because the legacy of Jewish religious teachings, Jewish history, and Jewish culture all push Jews to side with the oppressed even at the expense of personal financial or other forms of sacrifice. Even the grandchildren of assimilated Jews carry with them the message of the Torah that we have a special obligation toha’ger (the stranger or “other”) and the Torah’s call to “love the stranger and remember that you were strangers in the Land of Egypt.”
I’ve acknowledged in my books Jewish Renewal: A Path to Healing and Transformation and Embracing Israel/Palestine that there is a counter-strand in the Jewish tradition – I call it “Settler Judaism.” These two strands often appear in tandem as though the editors of our holy books could not fully decide upon which of these two voices to confer legitimacy. It’s a dynamic apparent within most cultures throughout history. In the Jewish context, both strands alternate, and which gains legitimacy depends on many extrinsic factors. What’s remarkable is how strong the voice of caring for the “other” has remained given all the traumas of Jewish history and the pressures of a capitalist ethic pervading most aspects of contemporary capitalist society. It’s true that under conditions of perceived threat, many Jews find themselves unable to apply this message to the Palestinian people. But they nevertheless apply it to domestic politics in the U.S.
by: Kevin Daugherty on November 5th, 2014 | 2 Comments »
Credit: The Hampton Institute
Growing up, I was often exposed to the idea that capitalism and Christianity go together. Profit and wealth were not simply compatible with Christianity, but were a sign of God’s blessing or your personal piety. I remember going to the Christian bookstore once or twice and seeing large piles of books with that topic specifically in mind, usually by Dave Ramsey, who was recently on the 700 Club for a new book of his. In that interview, one of the first things mentioned is how Ramsey and Robertson agree that wealth is a good thing, and that those who see wealth as bad are wrong, even “gnostic.” I don’t think the heretics here are the “gnostics” who believe that wealth is wrong; rather, I think the heretics here are Ramsey, Robertson, and others in their camp, who seem to have forgotten what the New Testament and early church taught concerning economics.
by: Thandeka on October 29th, 2014 | No Comments »
Below is a snippet from an article we’ve presented to you here on Tikkun.org. Because of its quality and importance in these times, we wanted to include a piece of it here on Tikkun Daily as well.
America’s New Spiritual Pioneers
An Unfolding Political Story About Emotions Lost and Found
We are at the dawn of a new era in progressive faith and politics in America.
This new era has not yet emerged because most of its members – millions strong – are spiritually leaderless and do not have a shared identity. Moreover, they lack the institutional gravitas of sanctuaries networked together to create a force field in American politics.
Presently, these folk simply get tallied in religion surveys and in the media as a subset of the “Nones,” namely, as the 17 million self-identified spiritual folk among the 46 million Americans without religious affiliation. But they are more than this.
They are America’s new spiritual pioneers. And 80% of them are politically moderate or liberal.