Demonization of Muslims

Domestic Terrorism, Extremism, Hate, Right-wing Extremism

 

 

Right-wing extremists have always liked scapegoats.  It used to be Catholics, or Blacks, or Communists. After 9/11 another arose Muslims. And right-wing radio in America stepped right in.

As Justin Ling the host of the CBC series Flamethrowers said, “The demonization of Muslims became a sport. One that would ensnare millions of Americans. And it was disgusting.” As one visitor to right-wing radio said, “The Moslems are fighting the Jews. The Moslems are fighting the Christians. The Moslems are fighting the Hindus. The Moslems are fighting the Buddhists. They’re slaughtering the blacks. Even the Moslem blacks in African Darfur. Iraq, Afghanistan, Iran, wherever you want.”

The right-wing radio talk-show host Glen Beck  made his point of view known , and that of the right-wing in America when he commented to that: “well they certainly are adept at slaughter, I give you that.”

 

After the 9/11 attack the right-wing attacks against Muslims escalated exponentially. As Ling said, “Every week brought a new terror alert. George W. Bush led the invasion of Afghanistan, launching the war on terror. And conservative radio is on it.”

The 9/11 incident electrified the American right. They had a new Satan to replace the presumably vanquished Soviet Satan. The Muslims were the new Satan. With  a new sinner, the gospel of hate was thriving as never before. And the domestic how grown terrorists were fired up.

 

The Origin of Agriculture: An Ojibwa Story

Indigenous People before Contact, Indigenous Religion and Philosophy, New Attitude to Nature

 

This is an Ojibwa story about the origin of agriculture among a people of great hunters. A young man or boy was taken out by his grandfather to a Vison Quest.  A vision pit was dug for him and he had to stay there in the wilderness for 4 days and 4 nights without food.

His grandfather and grandmother prayed for him, but before he went in he had to undergo rites of purification in the sweat lodge. It was hoped his dream would have healing in it or medicine. But this boy had no dreams so when he was done a Sky Being came down to visit him in tassels and plumes and they wrestled all day.

Even though the boy was weak from lack of food and water, under neath him there was tremendous earth strength. When he wrestled the Sky Being it was like the earth and the sky were wrestling together.

This happened for 3 days and they wrestled each day. The Sky Being had weakened from the exercise and was about to die and asked to be buried and asked the boy and his father to tend to his grave and keep it clear of weeds. As a result, there grew corn in the grave and it looked like in tassels and plumes. This is how corn became so important to Ojibwa people. In some sense at least it is how they moved from the Hunter Gatherer stage to the stage of agriculture. In the story the corn is born out of a person. It is not from a person like ourselves but it is a person from the sky.  In this way, “agriculture is born out of a wrestling of heaven and earth.”  That is a fabulous story.

 According to Professor Moriarty, in Ancient Greece, the corn was also a person. In fact this is the Mediterranean tradition. Moriarty explained that

“In Greece the corn was a divinity and the earth was Gaia another divinity. In the Old Testament God is totally transcendent. Sometimes that is unfortunate because it means that all value is now in the super celestial world. All value is divine value and it’s in super celestial world. And that means that the earth is basically just raw material and we can only   look at it with an economic eye. But in this vision of it, the earth it itself a goddess. And the corn is a goddess. If the corn is a goddess than I am going to treat it sacredly. I am going to respond sacredly to it. When I take my sickle to the garden, I know that I am cutting down the goddess. When I broadcast the seed I know that it will grow into the goddess. But we have totally de-personalized corn. It has just become another economic proposition—economic material for us. And that is a pity.”

 

Now from the European perspective  that is a new attitude to nature.

A Sacred Inuit Story

Indigenous Religion and Philosophy, New Attitude to Nature

 

Professor Moriarty told a sacred Inuit Story. He said he could only do that if he did so with great reverence, for if you do that you can remove “a Berlin wall of misunderstandings between peoples.” Takana Kapsalut[1]  was the name of an Inuit woman. Her father was angry with her for not having a mate and threw her out of the kayak. When she tried to hang on he chopped off her fingers which then floated on the surfaced of the ocean as she sunk to the bottom.

 

This was the creative dream time of the beginning. Her fingers became mammals of the sea. She is the mother of sea beasts. When people on the earth don’t walk in the great imagination or don’t walk beautifully on the earth, when they sin, and when they do things against the Great Imagination a wall of anger grows around her on the ocean floor no seals will rise up at the breathing holes. As a result, people are hungry so they visit a Great Shaman who takes a journey to the ocean floor and he will go through various states of mind on his journey down for his state of mind will be equal to the state of mind of the earth.

 

The Shaman climbs a ladder up a cliff, but the rungs are turned like knives. He wants to go across the river but this is a trap for on the other side is an evil person, a witch. The wall of anger is meant to protect Takana Kapsalut and the shaman sings in the voice of whale, the voice of a wolf, and in all the voices of nature. That helps dissolve the wall of anger and makes the journey of the Shaman successful so the people can again go and hunt successfully and end the hunger of the people.

 

Takana Kapsalut is the mother of archetypes and she walks beautifully on the earth and rescues it. Takana Kapsalut is the mistress of life or the mother of life. But we in Europe, according to Moriarty have not walked in the great imagination. In the depths of our psyches “which is one with the universe anyway,” says Moriarty. Somewhere there is a mother of archetypes or a mother of great visons. Only someone who takes a great journey down the depths of his or her own psyche and sings there with a whale voice and dolphin voice understands that  “ the great life can emerge up again into us and again arise into the surface consciousness so that we will again be walking within the great Imagination and the great world.”

In the 20th century not many of us can do this. Instead, as Teilhard de Chardin said,

 

“we will walk in the “noise sphere”. We don’t hear the Great Imagination coming out of our televisions and our radios We are walking in our desert of Zin. No we are not blessed. Like the children of Israel our souls have dried away.

 

Moriarty said we need someone to go down to the bottom of the ocean to the floor of the psyche and sing there with the commonage voice with voices of nature and comb out Takana Kapsalut’s hair to comb out the sins of the people against grass, against elk, and all the creatures of the world against whom we have waged war. We need to comb out Cartesianism, comb out our Medusa mindset and comb out our economics. We need a entirely new attitude to nature. One that is foreign to European consciousness.

 

Then perhaps we can walk on the soil of Europe again the way our Paleolithic ancestors walked among the animals of the earth.  This is not walking among the animals to declare war on them. They walked among the animals in commonage consciousness. Then we can again walk on the earth in a great and sacred way.  This is what the Inuit story urges us to do.

 

[1] I am not sure how to spell the name

Commonage Consciousness: An ecologically better way of being on the earth

Indigenous People After Contact, Indigenous People before Contact, Indigenous Religion and Philosophy, Indigenous--Indian Act, New Attitude to Nature

 

There were some ways in which Europeans had a completely different attitude to things than the Indigenous people of North America they encountered when they first had contact with each other.  For one thing, as I have been saying, they had a completely different attitude to nature.  Closely associated with that, was that they had a completely different attitude to property—at least real property (land and buildings). Europeans believed in private ownership of land. That idea was foreign to Indigenous people. Indigenous people believed in tribes or first nations having rights to land. Not individuals. That has had a profound impact.  The idea of private property is part of capitalist society. At least it has always has been so until they encountered the Indigenous people and recently, with the rise of capitalism in Communist countries or formerly communist countries such as China.

The Indigenous idea of property held in common was blessed by the Parliament of Canada when it enacted the Indian Act in the late 19th century as it tried to assert jurisdiction over First Nations in Canada. That notion is still part of the federal law in Canada since then, even though it has been criticized by some.

Professor John Moriarty though considers the issue from the perspective of a poet. As he said:

“It is time now in western Europe to reinstitute Commonage consciousness. We have to reinstate it in a way that would reinstitute a new sacrament. Unless we reinstitute commonage consciousness, then we are going to continue to inflict appalling damage to the earth. That is a story that could take us into an ecologically better way of being on the earth.”

 

When Moriarty went to the hills in Connemara  Ireland and saw no fences, he was awe struck. Moriarty noted how people thought it was a big deal to take down the Berlin wall between 2 European political systems, communism and capitalism. Was that really such a big deal? John Moriarty did not think that was a big deal.

 

However, Moriarty thought “it was hugely important to take down the wall between us and blades of grass, between us and trees, between us and the stars, between us and everything that is.” That is an entirely new attitude to nature, at least for non-Indigenous people.

 Talking about an Indigenous nation in North America, Moriarty said

 “the Blackfeet did not see the difference between them and the buffalo. They saw what was common between them and the buffalo. And what is common is grace. What separates us in a way is trivial but what we have in common is grace and immense.

 

Moriarty wants to take us back from our “us and them consciousness” to a commonage consciousness and then we will be walking the earth in a more beautiful way.”

 

 

Moriarty says the world will not reveal itself to a scientist who confronts it only as a scientist, or to a theologian. The world will reveal itself to a Saint Francis of Assisi who will walk out naked into the world and says “Brother sun and sister moon.” Some Christians had a similar point of view.

We must recognize that we are all kin with all creatures on the earth. As he said, “What else is this Blackfoot Indian story but an amplification of the story of Saint Francis of Assisi?”

We must learn that the sun is our brother. The moon is our sister. The fire is our kin. We must consider what we have in common. Consciousness is common. Moriarty liked the idea of the English novelist and writer D. H. Lawrence who said we should “take a great arc back into the past and come forward.”

As Moriarty said, “It is only to someone who walks beautifully on the earth that the earth will reveal itself.”

 

Inuit: The Eucharist—eating God

Indigenous Religion and Philosophy, New Attitude to Nature

In my day in University, starting in 1967, most European or Canadian professors assumed we had nothing to learn from Indigenous people. I did not realize it at the time, but Professor Moriarty was different. He was an Irishman teaching English literature. Somewhere somehow he learned better. He learned we could learn a lot from indigenous people. it took me many years to learn better as well.

Professor John Moriarty tells a story about Inuit [though he calls them Eskimos as they were once referred to]. They stand at a breathing hole in the ice waiting for a seal to arise. Once they saw the water rippling, they knew there was a seal and they would launch their harpoon.

 

When the seal was captured and killed they would cut out the liver and eat it “Eucharistically.”  It was a religious ceremony to eat that seal’s liver together. Each hunter took a part. The indigenous people believe that the animal had offered itself up to the hunters. An animal that did not want to be caught would not be caught. While eating the liver raw they would talk to the spirit of the seal and thank it for offering itself as food to the hunters. They believed that after that the animal would take upon a new body. What a beautiful way to relate to prey. Is this pure fancy? Indigenous people believe it. Are they wrong?

The eucharist meant that God was being eaten.  Is this barbaric? Or is it sublime? In the Christian tradition you can only sin against God or man. You cannot sin against a blade of grass. You cannot sin against a cow about to be slaughtered. That is barbarism. That is a barbaric attitude to nature. That is why we need a new attitude to nature.

Christians should admit, says Moriarty, that

“you can sin against a blade of grass. You can sin against the Aids Virus. To look at a tree and see only cubic feet of timber that is to sin against the tree. When you see anything as smaller than it is, you are sinning against it. When you see something only with an economic eye you are sinning against it.”

 

This brought Moriarty back to the buffalo dance or buffalo song. The Blackfoot say that death is not final. You can go back and the spirit is left intact. The. Spirit is not wounded by the spear [that wounded the buffalo]. It can take on a new body of its choosing.

So too the buffalo did not damage the land.  The land learned to live with the millions of hoofprints and poop. You could say the land was blessed. And so are we.

Indigenous Stories: The Song of the Universe

Indigenous Religion and Philosophy, New Attitude to Nature

 

Moriarty started with a Navajo story that told about the 2nd or 3rd day of the world. He called it the Great Creative Beginning. It is the story of the first man and first woman.

Moriarty told the story of the Buffalo Dance and the Buffalo song of the Blackfoot people of North America. It was the story of a buffalo and a beautiful young Blackfoot girl coming together and separating again. The Buffalo danced without damaging the grass. It seemed that the mountains were dancing with them as were the constellations dancing with them.  They actually did that. Hundreds of thousands of bison (not really buffalo) would converge on the land the hooves cut the soil and the excrement fertilized it and the land was reborn. Moriarty said this dance was this was the song of the universe. It was the song of which the earth and the stars are manifestations.

This story came to Moriarty in Connemara Ireland where all the land was in commonage. All the farmers sent their cattle to that land. All used it together in common.  As Professor Moriarty said about this Buffalo story,

“Unlike the Christian creation story where you feel a Berlin Wall between each day of creation, what this story speaks to me of is commonage consciousness. That there is one consciousness, one universal consciousness and it is there in buffalo, it is there in rocks, it is there in trees and there really are no fences between us.”

Moriarty says this story though it came from Indigenous people of North America, it  could have been told anywhere. It was told in Europe and then went to Eurasia where it went to Asia and then it went down across the Bering Straits and ended up in Blackfoot territory and it could be our creation story. This story has survived in this old consciousness and the only way to save the world and make something new as D. H. Lawrence said is to go back into that consciousness. These old levels of consciousness are still alive in us.  As Moriarty said,

“It is only in commonage consciousness that the earth can be saved. We have to take down the fences between us and animals. We have to take down the fences between us and stars. We have to acknowledge the oneness of consciousness that is in the universe.”

 

These are beautiful thoughts and they show how indigenous learning can teach us to walk beautifully in the world, which, of course, was Moriarty’s goal. He wanted to help us do that. I think he succeeded. Brilliantly. With the help of indigenous people.

Once Upon a Time Time

New Attitude to Nature, Travel

 

Moriarty reminded us in his YouTube lecture that all time is “once upon a time” time. Once we get into that time, we must let go of the common-sense world, the practical time. We must let go of Aristotle’s world of “A is A” and of non-contradictions. Then we can have a ginger bread house. These stories grow from the once upon a time time. He says “when we enter once upon a time time we are nearer the creative centre of the universe.’ According to the Aborigines of Australia we begin then walking in the creative dream time that is in the beginning.  Bruce Chatwin, a man who made a religion of traveling, in a wonderful book Songlines  talked about his time in Australia wandering with the aborigines. Bruce Chatwin said in his book Songlines, “yet, in the East, they still preserve the once universal concept: that wandering re-establishes the original harmony which once existed between man and the universe.”  I would put it this way, travel, particularly meandering travel,  helps us to understand that we are one with the universe. And that is magical time.

 

Once upon a time time is like Yeats’ “Song of the Wandering Angus” where he wanders into a hazel wood because there was a fire inside his head and he caught a little silver trout with a berry on a string and it became a glimmering girl with an apple blossom on her head and faded through the brightening air and, he said, “I will find her again as she plucks the silver apples of the moon and the golden apples of the sun. The hazel wood is part of your own mind. As Moriarty himself said, he wanted to become aboriginal, or as my granddaughter once put, “aboreligional.” She made up that term but our family has adopted it.

 

As Professor Moriarty said, “It may be that the fairy stories of the world bring us closer to reality than Newton’s law of gravity.” Once we understand those stories we will be able to walk beautifully on the earth. Like Chatwin did and like the aborigines did.That is what the good professor sought.

Becoming Aboriginal

Bog Guy, Indigenous Religion and Philosophy, Ireland, New Attitude to Nature

 

What surprised me most when I listened to Professor John Moriarty decades after he left the University of Manitoba was that he  had engaged some of the same thoughts as I did.  Specifically, he like I, had encountered Indigenous thought and spirituality, something frankly in 1967 this  was not something I ever considered. What could we possibly learn from indigenous people I thought. I never heard anything of my professors suggest otherwise either.  We all missed out on a lot in other words. Thankfully, for Professor Moriarty and I we both encountered indigenous thought later. We smartened up.

Like D.H. Lawrence, Moriarty says he has learned a lot about coming down to earth from Native Americans.  Lawrence had challenged himself to “follow the trail of vanished Native Americans at the foot of the crucifix and take upon the primordial Indian obstinacy.”  Lawrence wanted to make a new day with them. Lawrence did that in Taos New Mexico.  Even though he had lots of fine contact with Native North Americans he eventually realized he was just another Pale Face.  This is what Lawrence wrote:

 

“I was born of no virgin of no Holy Ghost. I know these old men telling the tribal tales were my fathers. I have a dark-faced, bronze-voiced, father far back in the resinous ages, but he like many old fathers with a changeling son, he would like to deny me, but I stand on the edge of their finite now, and they neither deny nor accept me. My way is my own of Great Father. I can’t cluster at the drum anymore.”

 

Moriarty says that like Lawrence he can’t deny he is a pale face and can’t cluster at the drum any more but he said when he came back to Connemara Ireland from Canada he couldn’t use Aristotle or Plato or other European thinkers to help him on that journey because he found Connemara to be cold and savage and the only way he could do that was to become aboriginal.

Now I must interject that I have been to Connemara and did not find it cold and savage, but admittedly I was there in summer. There was nothing cold and savage about it. One thing Moriarty learned from Canada was to face into the blizzard. That is what the buffalo do. They don’t run from the blizzard: they face it. They have the hairy face to do it too.

Moriarty said one day he was travelling among one the bogs of Connemara and he was in distress. So he fell down and asked the bog to heal him. He wanted the bog to suck out his “expensive European education”. It was not helping him there he thought. He realized his European head hurt the earth. His European head was doing damage to the earth. He did not want to continue like that. All of this also astonished me. After all I consider myself a bog guy. I don’t think I have blogged about that yet, but intend to. As well, I believe that the attitude to nature of Europeans and their descendants has been harmful to the earth, and we can learn a lot from indigenous people about learning a new attitude to nature.  I also believe bogs can do a lot to improve that.

Like me, Professor Moriarty wanted to start again in the bog. Shakespeare, whom he loved, as do I,  would not take him up but he found some old Native North American stories that helped him to get up again. He says some of those stories he learned from Indigenous people in Canada who took him back to the earth. He wanted to tell some of those stories. Some of those stories have helped me as well.

I will blog about them next.