CAT | culture
More sweet. Less scary. That’s the promotional campaign, not the ingredient list.
The perennial Easter favorite Peeps continue to try to become a year-round candy with these “peepified” illustrations for Halloween. The simple, colorful drawings are part of an ongoing campaign dubbed “Every Day Is a Holiday,” launched earlier this year to introduce Peeps Minis, diminutive flavored versions of the original chicks. (They’re less than half the size of the flagship product, and come in bags, not the traditional cellophane-front flat boxes).
The airy sugar dumplings, made by confectioner Just Born, haul in an estimated 70 percent of their business at Easter and only a fraction on other holidays like Christmas and Valentine’s Day. There are ghost and pumpkin Peeps on shelves now, but they’ve never moved as briskly as springtime’s puffy chicks and bunnies.
Just when you think that the misery that climate change is bringing in its wake can get no worse, there is this.
…From depression to substance abuse to suicide and post-traumatic stress disorder, growing bodies of research in the relatively new field of psychology of global warming suggest that climate change will take a pretty heavy toll on the human psyche as storms become more destructive and droughts more prolonged. For your everyday environmentalist, the emotional stress suffered by a rapidly changing Earth can result in some pretty substantial anxieties….
Lise Van Susteren, a forensic psychiatrist based in Washington, D.C. — and co-author of the National Wildlife Federation’s report — calls this emotional reaction “pre-traumatic stress disorder,” a term she coined to describe the mental anguish that results from preparing for the worst, before it actually happens.
There is, in my view, a perfectly reasonable case to be made that man may be contributing to the way that our ever-changing climate changes. That’s one thing, but how some choose to express their belief in that proposition can be something altogether, well let’s just say, less reasonable.
Millennialist hysteria is not, of course, a new phenomenon. But, to be fair, it’s not all that hellish for those that embrace it. I suspect that with that, um, “pre-traumatic stress disorder” comes a certain excitement too, of a girding up for the End Times, of a preparation for that definitive battle to save the planet, stave off Satan or whatever the particular apocalypse may be.
And the unbelievers just will not listen:
What’s even more deflating for a climate scientist is when sounding the alarm on climatic catastrophes seems to fall on deaf ears.
But that too all is not all bad. The willful ignorance of those who will not pay attention to that alarm reinforces the sense of moral superiority felt by those who do. Sinners make it so much easier to be a saint.
And that sense of mission, how it burns.
For activists like Mike Tidwell — founder of the nonprofit Chesapeake Climate Action Network and author of The Ravaging Tide: Strange Weather, Future Katrinas, and the Race to Save America’s Coastal Cities — part of being on the front lines means being outspoken and passionate about the cause. But while activism may be a more forgiving platform to express emotional stresses than within the scientific community, the personal toll of the work goes largely undiscussed.
“You don’t just start talking about unbelievably fast sea-level rise at a cocktail party at a friend’s house,” Tidwell says. “So having to deny the emotional need to talk about what’s on your mind all the time … those are some of the burdens that climate aware scientists and activists have to endure….”
….Perhaps it’s time for those deeply involved in climate science to come forward about the emotional struggle, or at the very least, for those in mental health research and support to start exploring climate change psychology with more fervor. And reaching out to scientists in particular could be a huge opportunity to better explore the world of climate psych, says psychosocial researcher and consultant Renee Lertzman.
“There’s a taboo talking about it,” Lertzman says, adding that the tight-lipped culture of the scientific community can be difficult to bridge. “We’re just starting to piece that together. The field of the psychology of climate change is still very, very young … I believe there are profound and not well-recognized or understood psychological implications of what I would call being a frontliner. There needs to be a lot more attention given to frontliners and where they’re given support.”
“The field of the psychology of climate change” is “very, very young”? I don’t think so.
The chosen, the elect, the saved, the righteous, the “frontliners”.
It’s a very, very old story, but with a new script.
National Catholic Reporter:
BROWNSVILLE, TEXAS Every October, many look forward to Halloween — the trick-or-treating, the parties and especially the costumes.
Every Halloween, however, many also mock religious figures with their costume choices. Costumes for badly behaved nuns, rabbis, Muslims, priests, Catholic schoolgirls, Sikhs and Buddhist monks make their way onto store shelves every year.
Some might view these costumes as harmless fun but Halloween costumes, like television programming and other media, form minds, said Fr. Gregory Labus, pastor of St. Joseph Parish in Edinburg and director of the Office of Liturgy and Worship for the Brownsville diocese.
“When it comes to television and other media, people will say, ‘I don’t believe any of that stuff,’ but if you’re watching that stuff regularly, it’s forming you. It is, little by little, making an impression on you and forming your thoughts,” he told The Valley Catholic, diocesan newspaper of Brownsville.
“I would say it’s a similar kind of case with costumes, especially with very young minds. Pregnant nuns or whatever, it’s disrespectful and it’s forming an impression that is not good. … Personally, I would say that Christian families should avoid that sort of thing,” Labus added.
That is up to Christian families to decide for themselves. But as a Roman Catholic priest, Father Labus is certainly well-qualified to give advice in that respect, whatever one might think about his sense of humor.
But then there is this:
“It’s a sign of disregard, of disrespect for people of faith,” said Sr. Nancy Boushey of the Benedictine Monastery of the Good Shepherd in Rio Grande City, whose members wear a habit. “It takes an authentic call from God and makes a mockery of it, no matter what the faith is, whether it’s Jewish or Catholic or any other faith.”
Whatever the reasons for wearing such costumes, Boushey said it is “hurtful.”
“It saddens me because it is sacred clothing for me and for others who wear it — the priests and sisters,” she said. “The clothing is sacred to us and to use it for laughs, it’s very saddening to my heart. To me, it’s a sign of disrespect of God’s call to us.”
Boushey’s failure to accept “disrespectful” disagreement—and, yes, disagreement can be that— with her notions of the sacred without taking personal offense shows a certain narrowness of mind. More than that, in a society increasingly prepared to enforce a ‘right’ not to be offended, her comments represent another small step in the direction of a muted public square.
Halloween is, with Christmas, one of the more enjoyable of our syncretic, splendidly commercialized festivals, so in the spirit of the evening here is a link to The Signal-Man by Charles Dickens, the greatest chronicler of Christmas who does, I think, pretty well for Halloween too.
It opens thus:
“Halloa! Below there!”
When he heard a voice thus calling to him, he was standing at the door of his box, with a flag in his hand, furled round its short pole. One would have thought, considering the nature of the ground, that he could not have doubted from what quarter the voice came; but instead of looking up to where I stood on the top of the steep cutting nearly over his head, he turned himself about, and looked down the Line. There was something remarkable in his manner of doing so, though I could not have said for my life what. But I know it was remarkable enough to attract my notice, even though his figure was foreshortened and shadowed, down in the deep trench, and mine was high above him, so steeped in the glow of an angry sunset, that I had shaded my eyes with my hand before I saw him at all.
Read on here (you will need to scroll down for a while).
Have a happy–and uneasy–Halloween.
A Saskatoon man who is blind and uses a service animal has launched a complaint to the Saskatchewan Human Rights Commission, alleging a local taxi company is not providing service because of his guide dog. Mike Simmonds claims he’s been denied taxi service more than once because of his dog.
“I think it is common,” Simmonds told CBC News Friday. “If you don’t have the dog you’re not going to hear much about it. Someone like me, I feel strongly about my rights. I feel strongly about my dog helping me out. I want to speak out.”
Simmonds said he has been told that some cab drivers have refused to pick him up with his dog because of their religious beliefs.
Michael Coren, noting that the always PC CBC had oddly omitted to mention what those ‘religious beliefs” might be, tweets, “those Christians!”
Now there needs to be some caution about this story (“Simmonds said he has been told that”), but I suspect that this ABC report from 2007 is not entirely irrelevant:
Commissioners at one of the country’s biggest airports are considering punishing Muslim cab drivers who refuse service to passengers possessing alcohol or guide dogs. The cabbies claim transporting those items violates Islamic law.
“It is against our faith and the airport is discriminating against Muslim drivers,” says a cab driver who would only give his first name, Hashim.
Three-quarters of the 900 cabbies licensed to operate at [Minneapolis-St. Paul’s] airport are Muslim, most from Somalia. It is unclear how many are adhering to this letter of Islamic law which considers the purchase, drinking and transport of alcoholic beverages a sin. Islam also regards the saliva from dogs to be unclean. Nearly 40 million people travel through Minneapolis-St Paul airport annually. Over the past 5 years, airport officials say 5,400 passengers have been turned away. Some had guide dogs or pets, others were carrying cases of wine from California, or liquor from duty-free shops.
“There are times where cab after cab will refuse service, and passengers can be waiting for 20 minutes,” says Patrick Hogan, spokesman for the Metropolitan Airports Commission. “We’ve had complaints of people being asked if they had any alcoholic beverages in their luggage.”
To be sure, the airport commissioners were reported as going to take action as, apparently are city officials in Saskatoon. Nevertheless these two stories— one from Canada, one from the US—are a useful reminder to those in the United States currently pushing for a very wide definition of the religious rights protected by the First Amendment that, in an increasingly multicultural nation, they may find some of the consequences far less congenial than they imagine.
It ought to go without saying that religious freedom is part of the bedrock of American liberty, but so too is the notion of equality before the law.
There has to be unum, so to speak, as well as pluribus.
The Yale Daily News has some of the details:
Representatives from 35 campus groups and student organizations have signed a letter drafted by the Muslim Students Association (MSA) that expresses concern over an event that is bringing a controversial speaker to campus.
Ayaan Hirsi Ali — a Somali-born American activist known for her women’s rights advocacy and critical remarks about Islam — is slated to give a lecture titled “Clash of Civilizations: Islam and the West” on Sep. 15 as part of the William F. Buckley, Jr. Program speaker series. The daughter of a Somali politician and opposition leader, Hirsi Ali has publicly voiced criticism of practices such as female genital mutilation and has also voiced support for atheism and women’s rights. The MSA’s letter does not ask for a withdrawal of Hirsi Ali’s invitation, according to MSA board member Abrar Omeish ’17, but rather draws attention to her allegedly hurtful anti-Muslim statements and her lack of qualifications to speak broadly about Islam.
Because, of course, strong opinions (or, more accurately, strong opinions of the wrong sort) are not something that should be allowed to be expressed in today’s universities without a self-important little melodrama.
And then there’s the credentialism, that “lack of qualifications to speak broadly about Islam”. Credentialism has long been the hallmark of the intellectually desperate. That it now appears to flourish at Yale is disappointing, but, I suppose, in the degraded campuses of today, no longer surprising.
The Yale Daily News:
Omeish referenced a 2007 interview with the London Evening Standard, in which Hirsi Ali described Islam as a “destructive, nihilistic cult of death.”
Omeish said that the group and their Islamic values uphold freedom of speech.
“The difference here is that it’s hate speech, [which] under the law would be classified as libel or slander and is not protected by the First Amendment. That’s what we’re trying to condemn here.”
Hate speech? Libel? Slander? Not protected by the First Amendment? Really? If we’re playing the credentials game, perhaps Omeish would like to set out the qualifications she has that enable her to find that those words by Ali crossed some very specific legal lines. I can fully understand why she might disagree—and disagree profoundly—with what Ali said (indeed, I don’t agree with it myself), but, in asserting what she has done, Omeish has gone rather farther than that.
Back to the Yale Daily News:
After becoming aware of the Buckley Program’s plan to bring Hirsi Ali to campus, Omeish met with [Buckley Program president] Lizardo last week to discuss Hirsi Ali’s speaking engagement and the MSA’s requests. According to Omeish, the MSA never intended to disinvite Hirsi Ali, but instead requested the invitation of a second speaker with academic credentials on the subject. The MSA also asked that Hirsi Ali’s speech be limited to her personal experience and professional expertise.
But Lizardo responded that the Buckley Program would not adopt the MSA’s requests and would not change the format or content of the lecture.
“If the principle is freedom of expression and freedom of speech, then having someone there to correct her views, which is essentially what MSA would like to happen … would only hinder the principle or idea further of free speech,” Lizardo said.
And then there’s this squalid intervention:
University Chaplain Sharon Kugler and Coordinator of Muslim Life Omer Bajwa issued a joint statement to the News in which they confirmed the University’s commitment to free expression but raised concerns over Hirsi Ali’s prior comments about Islam.
“We are deeply concerned … by Ms. Ayaan Hirsi Ali’s long record of disparaging, and arguably hateful, comments about Muslims and Islam,” the statement read. “To better represent the whole Yale community and its educational goals, we recommend the organizers consider actions to expand the event, such as allowing concerned students to present their perspectives or adding a scholarly voice to create a more nuanced conversation.”
Yale students would do well to understand that if they wish to learn about debate, tolerance, open-mindedness and a genuine respect for free speech, they should turn to some other place than the Chaplain’s Office.
Over at Mises, they have posted a long (very long) examination by the late (and, in my view, often profoundly misguided) Murray Rothbard demonstrating how Marxism fits into a much older millennialist tradition. The piece is something of a struggle to work through, but it yielded a good number of gems (including the quote from Alexander Gray that I posted yesterday) as well as some highly perceptive insights into what remains an important and (at least in the popular understanding of what Marxism is) overlooked topic.
A part of what attracts people to the apocalyptic is the whole drama of it—the exciting thought that they are living in the End Times—and the egotism too: they are a key part of it.
In this allegedly inevitable process of arriving at the proletarian communist utopia after the proletarian class becomes conscious of its true nature, what is supposed to be Karl Marx’s own role? In Hegelian theory, Hegel himself is the final and greatest world-historical figure, the Man-God of man-gods. Similarly, Marx in his own view stands at a focal point of history as the man who brought to the world the crucial knowledge of man’s true nature and of the laws of history, thereby serving as the “midwife” of the process that would put an end to history. Thus Molnar wrote,
“Like other utopian and gnostic writers, Marx is much less interested in the stages of history up to the present (the egotistic now of all utopian writers) than the final stages when the stuff of time becomes more concentrated, when the drama approaches its denouement. In fact, the utopian writer conceives of history as a process leading to himself since he, the ultimate comprehensor, stands in the center of history. It is natural that things accelerate during his own lifetime and come to a watershed: he looms large between the Before and the After.”
Towards the end, Rothbard introduces us (or me anyway) to the remarkable figure of Ernst Bloch:
A blend of Christian messianist and devoted Marxist-Leninist-Stalinist, the 20th-century German Marxist Ernst Bloch set forth his vision in his recently translated three-volume phantasmagoria The Principle of Hope (Daz Prinzip Hoffung).
Early in his career, Bloch wrote a laudatory study of the views and life of the coercive, Anabaptist communist, Thomas Müntzer, whom he hailed as magical, or “theurgic.” The inner “truth” of things, wrote Bloch, will only be discovered after “a complete transformation of the universe, a grand apocalypse, the descent of the Messiah, a new heaven and a new earth.”
There is more than a hint in Bloch that disease, nay death itself, will be abolished upon the advent of communism. God is developing; “God himself is part of the Utopia, a finality that is still unrealized.” For Bloch, mystical ecstasies and the worship of Lenin and Stalin went hand in hand. As J. P. Stern writes, Bloch’s Principle of Hope contains such remarkable declarations as “Ubi Lenin, ibi Jerusalem” [Where Lenin is, there is Jerusalem], and that “the Bolshevist fulfillment of Communism” is part of “the age-old fight for God.”
I note that this truest of believers eventually left East Germany to settle in the West. Socialism was evidently too much to take.
“Marx, it has been said, was a prophet … and perhaps this suggestion provides the best approach. One does not apply to Jeremiah or Ezekiel the tests to which less-inspired men are subjected. Perhaps the mistake the world and most of the critics have made is just that they have not sufficiently regarded Marx as a prophet — a man above logic, uttering cryptic and incomprehensible words, which every man may interpret as he chooses.”
WINOOSKI, Vt. —A sign on a lamp post at the bottom of the Winooski Circle displayed the words “Yield Sneakers Bacon” until Friday morning. The bistro owners took it down.
A city program put it in place to keep its flower beds beautiful. If businesses do some gardening they can post an advertisement where they do it, but the word “bacon” on the Sneakers Bistro sign started a discussion about diversity on the Winooski Front Porch Forum.
It started with a post from one woman who wrote that the sign was insensitive to those who do not consume pork. She said as a Muslim she is personally offended by it.
The owners of Sneakers spoke to WPTZ. They say they’ve reached out to the individual who made the post and proactively took the sign down. They also say they regret any harm caused by the sign, and that their goal was never to cause stress or bad feelings.
“It’s nice that they were respectful enough to take it down,” said Caleb Wiley an area resident, “but I also think they shouldn’t have, or had to at any right.”
Other Winooski residents joined the conversation, and online too. One post reads the word “bacon” is not offensive. It’s something that describes food.
Winooski’s city manager spoke on behalf of the city. She said:
“The cool part of living in a diverse community is that it’s not always comfortable. It’s a fascinating place with lots of opportunities for conversation. The City has to pay attention to a lot of factors while acting within what we can regulate,” said Katherine “Deac” Decarreau.
Others recognize it’s a complicated issue, too.
“I respect her religion and her right to believe what she wants but I’m pretty sure the first amendment extends to bacon and the selling of it.”
Sneakers’ owners say their goal is to provide a joyful place for the entire community.
The Winooski Islamic Community Center was not available for comment.
There is so much that’s sad about this squalid little story. There’s the importance that the Muslim woman puts on not being “personally” offended (a hypersensitivity that may be as American as it is genuinely Islamic). There is the cringing desperation to please on the part of Sneakers (“they regret any harm caused by the sign, and that their goal was never to cause stress or bad feelings”) and the refusal to treat this complaint with the contempt that it deserved.
And then there is the simpering PC babble from the city manager (“The cool part of living in a diverse community is that it’s not always comfortable. It’s a fascinating place with lots of opportunities for conversation”) complete with the absence of any recognition that this was not a “conversation” that anyone outside a madhouse should have been having, an absence of recognition shared with those at WPTZ who believe that this is a “complicated” issue.
“Complicated”? Uh, no.
Well, this is a piece of stupidity. The Daily Mail (of course!) has the details (my emphasis added):
One of Britain’s biggest hotel chains has removed Bibles from its rooms to avoid upsetting non-Christians. The decision by Travelodge has been condemned as ‘tragic and bizarre’ by the Church of England, which says Bibles in hotel rooms are important to provide hope, comfort and inspiration to travellers. But the chain, which runs 500 hotels, said the country was becoming increasingly multicultural and it had taken the action for ‘diversity reasons’.
It said the policy was implemented ‘in order not to discriminate against any religion’ – despite having had no complaints from guests. Bibles were taken away at the same time as a refurbishment of its rooms, removing drawers where they were kept. The Bibles, which were provided free by the Gideon Society, have been retained and are stored behind reception for guests to borrow on request, the company says.
A Church of England spokesman said: ‘It seems both tragic and bizarre that hotels would remove the word of God for the sake of ergonomic design, economic incentive or a spurious definition of the word “diversity”.’
It seems not all Travelodges even have Bibles available on request. At the branch in Battersea, south London, there was no Bible in the room or behind reception.
When requested, the receptionist could not find a copy and said no one had ever asked him for one in his four months of working there.Instead, he suggested using the hotel’s free wifi to ‘Google it and read it online’.
When pushed for a hard copy, he rang his manager who told him they used to have them in rooms, but hadn’t had any at the hotel since refurbishment last year….
Oh good grief.
Travelodge is a private company, it has the right to put whatever books it wants within its guests’ rooms, but the decision it has taken shows the barrenness at the heart of so much of modern multiculturalism. Lest anyone take ‘offense’, more must mean less. So out goes the Gideon Bible, another small scrap of what makes up Britain’s common culture torn away leaving, well, what behind.
The irony of this is that, by taking this step, Travelodge is sacralizing the Bible. To those of different faiths or none, the Bible is just another book, its presence neither offensive nor inconvenient or, usually, even noticed.
And yet Travelodge has chosen to make an idol of it. It would be funny if it weren’t so sad.