CAT | politics
MOSCOW — Russian fans of the writer J.R.R. Tolkien were disappointed Wednesday after a local art group abandoned plans to install a flaming eye from his book series The Lord of the Rings atop a Moscow skyscraper. The group, Svechenie, said it would not recreate the evil Eye of Sauron after the Russian Orthodox Church complained the installation would invite mysterious dangers on the capital….
The planned project — for a 3-foot-tall orb perched atop a 21-story building in Moscow’s business district — “does not have any religious or political subtext,” the statement added.
It was slated to be unveiled Thursday to mark the Russian premiere of the film The Hobbit: The Battle of the Five Armies, based on another Tolkien novel in which the eye appears.
But Vsevolod Chaplin, the controversial spokesman for the powerful Russian Orthodox Church, felt otherwise. He told a Moscow radio station Tuesday that the installation would be a “symbol of the triumph of evil … rising up over the city.”
“Is that good or bad? I’m afraid it’s more likely bad,” he said. “You shouldn’t be surprised later if something goes wrong with the city.”
It’s not the first time the church, a key pillar of President Vladimir Putin’s drive to promote conservative values, has waded into the world of art and culture. Religious officials and Orthodox activists have rebuked and even disrupted a range of exhibitions and performances they believe betray church values and destroy Russia’s moral fiber….
Chaplin is always on the look out for perils that could menace his flock.
Here he is back in April:
MOSCOW, April 9 (RIA Novosti) – Angels and demons do really exist, but are often mistaken for “so-called aliens” by those who encounter them, a senior Russian Orthodox Church clergyman said.
“They are real creatures, humans come into contact with them as they sometimes reveal themselves,” Archpriest Vsevolod Chaplin, who oversees the Church’s public relations, told RIA Novosti in an interview when asked about Christianity’s attitude to ufology.
And then there was the mini-skirt menace, identified by Chaplin as a potential source of “madness” as long ago as 2011.
The Christian Science Monitor explained:
A top official of the increasingly powerful Russian Orthodox Church has triggered a storm of outrage by calling for a “national dress code” that would force women to dress modestly in public and require businesses to throw out “indecently” clad customers. Women, said Archpriest Vsevolod Chaplin, can’t be trusted to clothe themselves properly.
“It is wrong to think that women should decide themselves what they can wear in public places or at work,” he said Tuesday. “If a woman dresses like a prostitute, her colleagues must have the right to tell her that.”
“Moreover,” Archpriest Chaplin added, “if a woman dresses and acts indecently, this is a direct route to unhappiness, one-night stands, brief marriages followed by rat-like divorces, ruined lives of children, and madness.”
…Chaplin’s proposed dress code has received applause from some conservative quarters. Russia’s Association of Islamic Heritage this week expressed its support for Chaplin’s call for “creation of a national dress code,” which might involve compelling women to wear headscarves, a rule already in force in Orthodox churches and church-run orphanages. Muslims make up about 20 percent of Russia’s population.
Orthodoxy! Nationality! Autocracy!
One of the attendees was the pope.
The Daily Mail reports:
The 77-year old said the world had ‘paid too little heed to those who are hungry.’
While the number of undernourished people dropped by over half in the past two decades, 805 million people were still affected in 2014.
‘It is also painful to see the struggle against hunger and malnutrition hindered by ‘market priorities’, the ‘primacy of profit’, which reduce foodstuffs to a commodity like any other, subject to speculation and financial speculation in particular,’ Francis said.
Writing for Forbes, Tim Worstall explains (again):
[J]just to lay it out in very simple terms in one place. Regarding that first point, about profit. Profit is the incentive for people to do things. If people don’t profit from their actions then they won’t do them. Of course, we can take a wide view of what “profit” is: we could, for example, say that the warm feeling a farmer gets from watching a starving child eating the food he has grown is a profit. And it would be as well. But as we’ve found out over the past century or so (looking at those various attempts at the collectivisation of agriculture is really most instructive) that that good feeling of having produced what others need is not actually enough. Any and every society that has relied upon such public feelings has had extensive malnutrition if not out and out famine.
So, we want the producers of food to profit from their having produced it. Otherwise we just don’t get enough food.
Then on to speculation and financial speculation. These move the prices of things through time. This is also highly desirable (as Adam Smith pointed out 238 years ago) as by moving prices through time we also move supplies of food through time (see the linked pieces for this in more detail). We move food from, as Smith said, a time of plenty to a time of dearth: thus reducing malnutrition and starvation. And yes, again, the incentive for people to do this highly desirable thing is to make a profit.
So we actually want both profit and speculation in food. For the end results are desirable. We get both the production of food in the first place and the movement of it, in both geographic and temporal, terms, to where it is needed….
That’s not (of course) to deny that there are people who are malnourished, but, as Worstall explains:
[E]conomist, Amartya Sen… has pointed out that, for the past century at least, starvation and famine have not been caused by an absence of food. They’re no longer supply side phenomena and they’ll not be solved by looking at that supply side.
No, instead, famine now is an absence of purchasing power among those who simply cannot buy the food that is available. This is such a well-known matter that even George Bush, when President, tried to get the rules about US famine relief changed (Obama is trying again now, too, according to reports). Instead of shipping US grain to starving people ship US money to starving people so they can buy the food that is already there. Or if not exactly there, then nearby. And we can rely upon the existence of that effective demand to incentivise people through that profit motive, through speculation, to ship the food from where it is to where the hungry people are.
That is, modern hunger is a demand side phenomenon and will be solved by demand side measures. Like, as above, giving poor people money to buy food with.
This is what actually works, this is how most NGOs now see hunger, many governments too. The problem is not that there’s no food for the poor to buy. It’s that the poor have no money to buy food. The answer is thus not to fiddle around with the supply side, that’s working just fine. For there are supplies of food available. What’s going wrong is the demand side so that’s where the solution must lie. We must turn actual demand (empty bellies) into effective demand (people with empty bellies with money to buy the food that exists)…
What the pope is suggesting is (essentially) to mess with the supply side, something that could very easily make matters worse.
And yet that’s what he suggests.
And he still seems unwilling to acknowledge the remarkable contribution that the free market has made to reducing malnourishment on a planet where the population has now swollen to seven billion.
It’s almost as if the pope is putting ideology (in this case his distaste for the free market) before the facts, facts he must know. It’s almost as if his ideology matters more to him than truly helping the hungry.
Those would, shall we say, be very revealing priorities.
Pope Francis gave a speech at the EU parliament last week. There were the usual leftist themes that we have come to expect from this pope (“we encounter certain rather selfish lifestyles, marked by an opulence which is no longer sustainable”, “uncontrolled consumerism” and so on) complete with the hints of dark conspiracies that remind us that Francis’ thinking remains heavily influenced by the Peronist Argentina of his youth:
The true strength of our democracies – understood as expressions of the political will of the people – must not be allowed to collapse under the pressure of multinational interests which are not universal, which weaken them and turn them into uniform systems of economic power at the service of unseen empires.
And there was the jibe directed at Europe’s failure to live up to the Vatican’s natalist expectations:
In many quarters we encounter a general impression of weariness and aging, of a Europe which is now a “grandmother”, no longer fertile and vibrant.
Over at the XX Committee, John Schindler picks up on that, correctly noting that low fertility is not only a European “problem” (his word, not mine), but then goes on to argue this:
Francis’s analysis of Europe’s population problem, which is really a deep crisis of civilizational pride, identity and meaning, manifesting in a lack of will to even reproduce, is difficult to refute…
On the contrary, it couldn’t be easier. Declining birth rates can be a response to economic pressure, certainly (as was evident, say, during the Great Depression or in Eastern Europe during and after the Soviet collapse), but it’s a stretch to see it as evidence of Europe’s civilizational decline. British birth rates, for example, began to drop in the later Victorian era, a time when its national self-confidence stood at a zenith that was, broadly, to endure until 1914:
The decline in birth rates, identified as stage three of the demographic transition, took place in England from around 1870 to 1920. In 1871 the average woman was having 5.5 children but by 1921 this had fallen to 2.4 children.
(Office of National Statistics)
Smaller families is what people want when science and the likely survival of their existing children give them the chance to make that choice. And as we enter an age where, thanks to automation, the demand for labor—as we are already seeing—is ebbing, that’s not such a bad thing.
That’s not to say that the transition to a lower birth rate is without its problems. It isn’t (who pays for the old?), but they will not be solved by more people: the unemployed will not be able to pay for the retired. Mass immigration is not the answer.
On that topic, Francis had quite a bit to say, using the hideous tragedy of the drownings at sea of would-be immigrants (“We cannot allow the Mediterranean to become a vast cemetery.”) as (in essence) an argument for Europe to adopt an even more open immigration policy than it already has, something he has done before, perhaps most notoriously in his speech on the Italian island of Lampedusa, a performance that ‘Theodore Dalrymple’ (Anthony Daniels) quite right rightly described as a display of “moral exhibitionism”.
Meanwhile, Schindler notes:
“Why aren’t hundreds of asylum seekers drowning trying to get to Japan?” asked one analyst, pointedly, a year ago. After all, Japan is a very nice country with a most advanced economy and a desperate shortage of people. But refugees don’t try to reach the coast of Japan. For the simple reason they know they will be turned away. Preferring to preserve its native population, Japan turns away virtually all refugee claimants, while Australia lets many of them in, with generous benefits to boot. South Korea, like Japan, is not open to more than few refugees despite a serious birth dearth, so few come. In 2014, any developed country that pursues a permissive policy towards refugees is going to get more of them, perhaps many more.
And finally, when it came to the pope’s comments on the current unhappy state of the EU, many euroskeptics seemed to enjoy the thought that the pope was one of them. They were wrong.
Writing in the Daily Telegraph (link via EUReferendum), Christopher Booker explains:
The Pope’s address to the European Parliament seemed devastatingly critical. He spoke of how “the great ideas which once inspired Europe seem to have lost their attraction, only to be replaced by the bureaucratic technicalities of its institutions”.
He described it as looking “elderly and haggard” in “a world which frequently regards it with aloofness, mistrust and even, at times, suspicion”. He observed how it had lost the trust of its citizens, who see it too often as “downright harmful”.
Reading the Pope’s speech in full, however, he doesn’t seem to have grasped the EU’s real nature at all: in particular, why the core principles on which it was set up were inevitably destined to bring it to its present dismal pass.
Somehow the pope seems to have missed the fact that the EU was a profoundly post-democratic project. How it was sold (peace, reconciliation and so on) bore little relation to what it really was.
WASHINGTON—Bishop Eusebio Elizondo, M.Sp.S., auxiliary bishop of Seattle and chairman of the U.S. Conference of Catholic Bishops (USCCB) Committee on Migration, welcomed the news today that the Obama administration will defer deportations for many undocumented immigrants and their families.
Perhaps I’m being unfair, but it seems to me that the bishops now seem rather less focused on the constitution than they were at the time they were objecting to various aspects of Obamacare coverage.
Meanwhile the National Catholic Reporter reports:
Catholic groups across the country have been quick to applaud President Barack Obama’s executive order on immigration, but they are equally quick to remind that more work remains to be done before finding a “humane” fix to our country’s immigration system.
The executive order, which the president delivered Thursday in a primetime speech, expands the government’s 2012 Deferred Action for Childhood Arrivals and provides temporary relief from deportation for more than 4 million undocumented immigrant parents who have lived in the country for more than five years.
“Generally, we are celebrating this announcement,” said Michelle Sardone, legalization program director for the Catholic Legal Immigration Network, or CLINIC. “It’s going to help close to 5 million people. But we’re definitely still working toward finding a permanent solution.”
“This a temporary fix,” she said. “There’s still more fighting to be done, to make sure that everyone is included.”
Press releases from various Catholic organizations echoed the sentiment….
Ah yes, there’s always “more fighting to be done”.
The ratchet turns.
With the US waiting to hear what type of ‘executive action’ Obama will announce with respect to illegal immigrants tomorrow, this item from the National Catholic Reporter is worth noting:
In a little noted letter, two bishops chairing committees of the U.S. Conference of Catholic Bishops have put the Catholic bishops on record supporting executive action on immigration. The letter places the bishops on President Barack Obama’s side in his dispute with congressional Republicans, who are opposed to any executive action on immigration.
The letter, sent on Sept. 9 with little fanfare, was addressed to Jeh Johnson, secretary of the Department of Homeland Security, with copies of the letter going to Dennis McDonough, chief of staff to the president, and Cecilia Munoz, director of the White House Domestic Policy Council. The letter was signed by Bishop Eusebio Elizondo, chair of the Committee on Migration, and Bishop Kevin Vann, chair of the Catholic Legal Immigration Network. The conference issued no press release to publicize the letter and I cannot find it on the USCCB website.
The letter asked for executive action “to protect undocumented individuals and families as soon as possible, within the limits of your executive authority.” “With immigration reform legislation stalled in Congress,” the letter said, “our nation can no longer wait to end the suffering of family separation caused by our broken immigration system.”
The Republican leadership in Congress has said any executive action by the president on immigration would poison future cooperation on any topic.
The bishops urge that some major problems on immigration be dealt with through by executive action. These would not be considered minor items by either the administration or Congress…
Meanwhile the Washington Post reports:
BALTIMORE — The nation’s Catholic bishops are jumping into the increasingly contentious battle over immigration reform by backing President Obama’s pledge to act on his own to fix what one bishop called “this broken and immoral system” before Republicans assume control of Capitol Hill in January.
In an unscheduled address Tuesday (Nov. 11) at the hierarchy’s annual meeting, Seattle Auxiliary Bishop Eusebio Elizondo, chairman of the migration committee of the U.S. Conference of Catholic Bishops, said the USCCB would continue to work with both parties to pass comprehensive immigration reform.
But, Elizondo said, given the urgency of the immigration crisis and the electoral gains by Republicans who have thwarted earlier reform efforts, “it would be derelict not to support administrative actions … which would provide immigrants and their families legal protection.”
This, of course, is the same church that has been so keen to press for what it sees as its constitutional rights under the guise of what it describes as ‘religious freedom’.
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.
Russia’s fusion of nationalism, Russian Orthodox Christianity and reverence for (heavily sanitized) aspects of the Soviet past continues to evolve in less than reassuring ways
As voters in most of Ukraine prepare to go to the polls on Sunday to elect a new parliament, the rebels in the east are planning their own vote a week later. For many of the pro-Russian rebels, both local and Russian volunteers, their political vision for the region is the creation of “Novorossia”, a kind of new, improved Russia.
“We are fighting for the liberation of all Russian lands and we are ready to march all the way to the Danube,” says Alexander Matyushin, a rebel field commander.
“We must restore the historic injustice which befell the Russian people in the 20th Century. We need to take land which is ours by right and bring it back into the fold of Holy Russia.”
Matyushin’s fighters – just over 100 of them – are stationed in his native Makiivka, a suburb of Donetsk, which is the largest city under rebel control in eastern Ukraine. The great irony of this conflict is that 10 years ago Mr Matyushin was on the other side of the political divide which now splits this country in two.
He used to work with a far-right Ukrainian nationalist, Dmytro Korchynsky. “We had the idea of a Christian Orthodox revolution back then,” explains Mr Matyushin. “Our ambition was to create an Orthodox al-Qaeda.”
A legacy of communism, in Ukraine as well as Russia, was civil society in ruins, a gap that was—and is—an invitation to the extremes.
Back to the BBC:
The rebels say they have 18,000 volunteer fighters, mostly from Russia, and that more are keen on joining. Several far-right organisations are involved in the online recruitment process. One of them is the Eurasian Movement, a far-right political group with an international reach, founded by ultra-nationalist philosopher Alexander Dugin. Close to the Ukrainian border, in the Russian city of Rostov, one of Dugin’s Eurasian activists, Mikhail Uchitel, is working with Russian volunteer fighters who have been signed up online in preparation for their journey into Ukraine. Although the recruitment process is taking place in Russia, Mr Uchitel is adamant that the rebels do not answer to Moscow.
Yes and no, I’d say. And sometimes, I suspect, puppets just don’t see the strings.
Writing in the New Yorker, Jeffrey Toobin wonders where the Hobby Lobby decision might lead:
The great Oliver Wendell Holmes once observed that important Supreme Court decisions “exercise a kind of hydraulic effect.” Even if the authors of such decisions assert that their rulings will have limited impact, these cases invariably have a profound influence. So it has been with Burwell v. Hobby Lobby Stores, Inc., which is less than six months old….
Justice Samuel Alito insisted, in his opinion for the Court, that [the] in decision [in Hobby Lobby] would be very limited in its effect. Responding to the dissenting opinion by Justice Ruth Bader Ginsburg, who called it “a decision of startling breadth,” Alito wrote, “Our holding is very specific. We do not hold, as the principal dissent alleges, that for-profit corporations and other commercial enterprises can ‘opt out of any law (saving only tax laws) they judge incompatible with their sincerely held religious beliefs.’ ” Ginsburg, though, wondered where the guidance was for the lower courts when faced with similar claims from employers with religiously grounded objections to blood transfusions (Jehovah’s Witnesses); antidepressants (Scientologists); medications derived from pigs, including anesthesia, intravenous fluids, and pills coated with gelatin (certain Muslims, Jews, and Hindus); and vaccinations (Christian Scientists, among others).
The problem is not (necessarily) what was decided in the Supreme Court but how that decision will be interpreted in lower courts where, for the most part, it will stay:
A sampling of court actions since Hobby Lobby suggests that Ginsburg has the better of the argument. She was right: the decision is opening the door for the religiously observant to claim privileges that are not available to anyone else.
One such matter is Perez v. Paragon Contractors, a case that arose out of a Department of Labor investigation into the use of child labor by members of the Fundamentalist Church of Jesus Christ of Latter-day Saints. (The F.L.D.S. church is an exiled offshoot of the Mormon Church.) In the case, Vernon Steed, a leader of the F.L.D.S. church, refused to answer questions by federal investigators, asserting that he made a religious vow not to discuss church matters. Applying Hobby Lobby, David Sam, a district-court judge in Utah, agreed with Steed, holding that his testimony would amount to a “substantial burden” on his religious beliefs—a standard used in Hobby Lobby—and excused him from testifying. The judge, also echoing Hobby Lobby, said that he needed only to determine that Steed’s views were “sincere” in order to uphold his claim. Judge Sam further noted that the government had failed to prove that demanding Steed’s testimony was not, in the words of the R.F.R.A., “the least restrictive means of furthering that compelling governmental interest.” That burden seems increasingly difficult for the government to meet…
To repeat a point I made in an earlier post:
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 Holy See has called for “an authentic cultural change” to combat climate change which is man-made and therefore man’s responsibility. That was the focus of an address delivered last night to the UN Climate Change Summit in New York by the Vatican Secretary of State Cardinal Pietro Parolin.
And, of course, there’s this:
For its part, Vatican City State, though small, is undertaking significant efforts to reduce its consummation of fossil fuels, through diversification and energy efficiency projects. However, as the Holy See’s delegation at the COP-19 in Warsaw indicated, “talking about emission reductions is useless if we are not ready to change our lifestyle and the current dominant models of consumption and production”
.The appeal of hair shirt and collectivist dream has not, it seems, gone away.
Of course, to the extent that there is AGW, it is not entirely unconnected with the fact that there are now some seven billion of us on the planet. I would not, of course, expect the Vatican to alter its opposition to contraception, but those who read its sermons on climate change should remember that this is one “change” that it is not prepared to countenance. That’s up to the church, of course, but it would be nice if it acknowledged that this stance comes with an environmental cost.
Scottish Catholic historian Tom Gallagher had something to say over at the Spectator about the way that Catholic voters voted in the recent independence referendum:
An influx of Irish immigrants restored a Catholic presence in Scotland after 1800. The overnight results show that the descendants of this community must have voted disproportionately for independence. Its remaining strongholds, North Lanarkshire, West Dunbartonshire, Dundee and, above all, Glasgow are among the few areas of Scotland that voted Yes.
Gallagher’s analysis received some sharp pushback in the comments. This, I suspect, has something to it:
What is going on is the exact opposite to what Gallagher claims. Catholics are simply ceasing to vote as Catholics and are now voting according to age, social class and perceived national identity interests…Catholics have a higher percentage of their religious group in the lower socio-economic groups and they have suffered economically. Poorer people tended to vote, more heavily for independence as they could see Britishness not offering them much.
Nevertheless, the attitude of the church itself is worth noting.
Back to Gallagher:
Some might have been expected that the Church would have steered clear of politics and even urged its flock to carefully examine each of the choices before casting a vote, especially after the stewardship of Cardinal Keith O’Brien. The former Archbishop of St Andrews and Edinburgh acted more as a cheerleader for the SNP than as a dedicated pastor keen to strengthen his church in an increasingly irreligious age [I blogged a bit about O’Brien, a less than likeable figure, here and here].
New archbishops appointed in the last few years issued anodyne statements about exercising civic responsibility while apparently turning a blind eye to a number of priests who used their pulpits to issue overt political messages.
St Mary’s Cathedral in Edinburgh even heard an overtly political talk delivered by a senior Catholic academic who had been invited to dwell on the 200-year history of the Church since its construction in 1814. The Scottish Catholic media has become a stomping ground for high-profile media and academic converts to nationalism. It is on such figures that a church hierarchy, increasingly disorientated by the loss of influence over a shrinking number of Scots-born Catholics, relies in its deliberations with the SNP administration. Silence in the face of ugly campaigning methods, or else acquiescence in order to preserve one of the church’s few outposts of influence, its extensive system of state funded schools, seems to have been the order of the day.
The following day the Spectator’s Damian Thompson reproduced the farewell message from the Roman Catholic Archbishop of Glasgow, Philip Tartaglia, to the departing Scottish Nationalist leader, Alex Salmond, a a message that included this:
With good reason, you have been described as one of the most able and influential political leaders that Scotland and the United Kingdom has ever produced.
But then comes something else. Thompson adds a screen shot of a somewhat menacing press release put out by Jim Sillars, a former deputy leader of the SNP and a man of the hard left, threatening a ‘day of reckoning’ against a number of large companies opposed to Scottish independence.
And then, underneath: ‘Notes to Editors. 1. For further information contact: Peter Kearney [phone number blacked out] or Jim Sillars.’
Peter Kearney is the name of the press officer for the Scottish bishops, including the Most Rev Philip Tartaglia….. Is it the same man? Mr Kearney of the Scottish Catholic Media Office has not responded to my answering machine message, but senior Scottish journalists, including Catholic ones, insist that it is he. Peter Kearney’s SNP sympathies and friendship with Jim Sillars are no secret. There’s nothing wrong with that – but what on earth is he doing apparently acting as press officer for Sillars’s menacing rant while simultaneously working in a similar capacity for the Catholic bishops of Scotland?