Politics Archive

Varieties Of Liberation Theology

Varieties Of Liberation Theology

Liberation Theology is normally associated with Latin American Catholicism. However, it can be understood as a radical tendency existing within all the major world religions, which each contain currents emphasising the following themes:

* working with the poor
* challenging authority
* seeking liberation in this life as well as the next
* favouring activism over contemplation

CHRISTIANITY
Liberation theology focuses on the needs of the poor and, in their interest, is prepared to challenge political and ecclesiastical hierarchies. In Latin America, the prototype was Bartolomé De Las Casas (1484 – 1566), a Dominican priest who became Bishop of Chiapas (the area which in recent times gave birth to the Zapatista movement). Against the grain of Spanish colonialism, De Las Casas envisioned a just society where indigenous people would co-exist peacefully and freely with the colonists instead of as slaves.

In the 20th Century, an important figure was Archbishop Oscar Romero of San Salvador, assasinated in 1980. Previously a conservative, Romero inclined to liberation theology after a Jesuit colleague was killed for creating self-reliant groups among poor peasants. When the government refused to investigate, Romero spoke out against poverty, social injustice, assasinations and torture, until the death squads killed him too.

HINDUISM
Within Hinduism, Gandhi pioneered liberation theology. He successfully challenged the colonial power, and he also challenged the orthodox Hindu authorities, particularly with regard to untouchability, which led to his assasination by a Hindu extremist in 1948. Gandhi practiced karma yoga, the path to liberation through work, which in his case meant social and political activism. Gandhi combined the traditional Indian ideal of non-violence (ahimsa) with the Christian ideal of active love, to produce satyagraha, the theory and practice of non-violent direct action. Later, satyagraha was successfully adopted by Martin Luther King, another major figure in the history of liberation theology.

ISLAM
Sheikh Amadou Bamba of Senegal (1853 – 1927) offers a great example of liberation theology in an Islamic context. Founder of the Mouride Sufi movement, Bamba led a non-violent struggle against French colonialism. The French exiled and tortured him, which only strengthened his movement. Notably, Bamba emphasised work as a spiritual practice, and his followers are renowned for their industriousness, being involved in many economic enterprises throughout Senegal, such as groundnut cultivation.

BUDDHISM
In Sri Lanka the Sarvodaya Shramadana movement uses traditional Buddhist teachings such as the Four Noble Truths and the Wheel of Life to improve worldly conditions such as sanitation and food cultivation.

Reflections On Satyagraha

Reflections On Satyagraha

Activating our soul isn’t easy, and finding a way to change the world through soul-power (“God we need it” – James Brown) can be even harder. This is the meaning of Satyagraha, the term first introduced by Mahatma Gandhi to describe his campaign in South Africa, now made into an opera by Philip Glass. Satyagraha the opera places Gandhi’s life in a mythological context, showing how Gandhi was first inspired by the Bhagavad Gita and the figures of Tagore and Tolstoy, and how he in turn came to be an inspiration to others, notably Martin Luther King.

At the start of the opera we see Gandhi inhabiting the mythical battlefield between the Pandava and Kaurava clans, together with the hero Arjuna and the god Krishna. Just as Arjuna is caught between the competing claims of the two clans, towards both of whom he feels loyalty, so Gandhi is caught between the rival claims of the British empire and the Indian people, towards both of who he feels loyalty. Just as Arjuna’s soul (Atman) is activated by Krishna’s wise counsel that he must have the courage to do his duty in the face of life’s conflicts, so too is Gandhi’s. The scene ends with the solemn vow of Brahmacarya, as Gandhi / Arjuna promises to dedicate his life to courageous service.

Mobilising the soul as an active force in human politics and the affairs of the world is no easy task, and Gandhi draws hostility, ridicule and even violence upon himself as he adopts the dress and lifestyle of a renunciate. Yet the ways of the spirit are subtle, and profoundly affect the human sphere through what appear, on the surface, to be simple acts, but which are imbued with great symbolism and resonance. We see this played out  as Gandhi and his followers burn their identity cards (‘passes’) to protest against the racist laws of the time. This simple act is incredibly liberating, both spiritually and politically, and lifts them to a new plane of existence.

Satyagraha is ‘the surgery of the soul’, because it is a method for bringing about a profound change of heart in ourselves and others which leads to political and social change. The Satyagrahi must be courageous and willing to sacrifice his or her own well-being in order to demonstrate truth. It is only the courageous demonstration of truth that can touch the soul of the oppressor, and cause him to change or at least relent. This, finally, is the meaning of Satyagraha – that profound, long-lasting change, whether personal or political, must originate from within, and the only method that ultimately works is one based on understanding and harnessing the soul.

The Sufi Path of Service

The Sufi Path of Service

How can we distinguish between fatal and liberating choices? That was the question posed this week by Sheikh Aly N’Daw, head of the International Sufi School. He was speaking at his book launch in Westminster, which was hosted by Ian Stewart MP, chair of the All-Party Parliamentary Friends of Islam group. Aly N’Daw is from the Mouride school of Sufism founded by the Senegalese saint Amadou Bamba (1850-1927) who emphasised service to others as the path to God. Sheikh Aly encourages his students to study the lives of great men and women who have bridged the gap between politics and spirituality, and have demonstrated how peace within leads to peace in the world.

Sheikh Aly asked us to consider the choice that Martin Luther King made when he decided not to opt for a comfortable lifestyle in Chicago, but to take his ministry to the South and confront the spectre of racial discrimination. On the surface, it appears that Dr. King made a fatal choice, because his ministry ended with his assasination. However, in reality he made a liberating choice, because he could have suffered spiritual death by taking the easy option of remaining in Chicago, and his sacrifice contributed to the political and social liberation of millions of African-Americans.

Next we were asked to consider Muhammad Yunus, pioneer of micro-credit and founder of the Grameen Bank in Bangladesh. A professor of economics, he became disillusioned with academic life and went to live with a group of peasants. Many people would consider this a fatal choice, at least professionally, but for Muhammad Yunus it was liberating because it showed him how small sums of money loaned on trust could yield massive results if targetted at the right people, particularly women. By 2008 the Grameen Bank had loaned US$7.8 billion to the poor.

Ian Stewart MP talked about his own difficult choice, to vote for the invasion of Iraq in 2003. He explained that his motivation had been to help the Kurds and the Marsh Arabs, but now that hundreds of thousands of people had died as a result of the war, he could not be sure if he had been right. He described the whirl of conventional political life and how politicians, caught in the maelstrom, are on auto-pilot, without time or space to connect with the spiritual dimension of life. As he is not standing in the forthcoming general election, he expressed the hope that he would now have time to learn more about what Sufism describes as the spiritual heart.

The first two books in Sheikh Aly N’Daw’s series are ‘The Initiatory Way To Peace’ and ‘Liberation Therapy’. If you would like to buy a copy, please email: contact_uk@international-sufi-school.org . The International Sufi School’s next event is a conference in Edinburgh in May entitled ‘Nonviolence Within: Peace For All’ (http://www.nonviolence-edinburgh.com/)

Sustainability & Autonomy

Sustainability & Autonomy

In order for any system to be sustainable (i.e. viable over a long period) all of its components must have a high degree of autonomy. The reason why natural ecosystems are sustainable (if humans don’t destroy them) is because their components such as plants and animals are autonomous. Plants, for example, autonomously photosynthesize and extend their roots to draw nutrients from the soil. Meanwhile, herbivores autonomously nourish themselves by eating plants, and carnivores by eating herbivores etc.

All systems face two principal types of threat: internal and external. External threats are many and varied: depending on the system they include strikes by meteorites, flu epidemics, bank failures and so on. A typical internal threat to a system is when one of its sub-systems predominates at the expense of the others, annexing a disproportionate share of the system’s resources and threatening the very survival of the whole, including the dominant sub-system itself.

Every viable system has a sub-system responsible for preserving the whole, and for maintaining the system’s essential organizing characteristics over time. The Chilean biologist Humberto Maturana called this sub-system ‘autopoietic’, meaning ‘self-making’ in Greek. The British cybernetician Stafford Beer coined the phrase ‘pathological autopoiesis’ to describe a situation where this sub-system malfunctions, and attempts to preserve itself at the expense of the whole. It starts to construe ‘self’ too narrowly, mistaking the welfare of the sub-system for the welfare of the whole system.

Our modern political sphere is full-to-overflowing with examples of pathological autopoiesis, where elements of government or public life which are supposed to benefit the whole merely seek to preserve or enrich themselves. Banks and MPs are two obvious examples. Typically these pathological sub-systems protest that they are acting in the interest of the whole when they are clearly not. How many times have we heard ‘the national interest’ invoked to justify the crazy wars in Iraq and Afganistan, even after we explained that they are “not in our name”?

Fortunately, because all of its components have a degree of autonomy, it is possible for the system to survive even when some of its sub-systems are establishing a pathological hegemony. In the political sphere this autonomy is known as ‘democracy’, and it is a prerequisite for the long-term viability and sustainability of the human race. Democracy offers us the chance to wrest power and resources from pathological sub-systems before they destroy us, and ironically themselves too.

The Whole Thing

The Whole Thing

“All societary regulatory systems begin inside the individual, at leasy cytologically and neurophysiologically and endocrynologically, then psychologically, and in my own understanding mystically too; and they extend according to cybernetic principles of regulatory processes through many recursions and many dimensions of embedment. Those we know how to examine and measure, which is to say that today define the scope of science, do not stop short of the global economy; the mystical ones not even then.”

Stafford Beer, Think Before You Think (p203)

The Political Instinct

The Political Instinct

In her book “The Mystery of Numbers” Annemarie Schimmel discusses the innate human mathematical instinct at the root of all systems of numbers and geometry. There is also an innate political instinct at the root of all our political systems and forms. The mathematical instinct governs human relationships to questions of oneness and manyness, controlling how we divide the world into quantities. The political instinct governs our relationship to questions of order, purpose and cooperation.

Humans instinctively feel that we are in this world for a purpose — it takes an extraordinary confluence of cynicism and apathy to knock this feeling out of us — and we also feel that we must cooperate with others to achieve this purpose. All of our patterns of cooperation, modes of persuasion, and our efforts to collectively agree upon goals spring from these initial political instincts.

To call our political instincts innate is to say that they are part of our nature, our soul, which means that they are basically good. Our mathematical instincts too are fundamentally good and useful, are one of the sacred endowments at the root of great human achievements. Yet unfortunately both mathematical and political instincts can be twisted and corrupted by the delusions of greed, hatred, pride etc. The opening scene of 2001 — A Space Odyssey graphically depicts the unfortunate human tendency to turn conceptual knowledge into weapons and slaughter.

One of the great challenges of our time is to rediscover our innate political instinct, before it got corrupted and became just another servant of business. This primordial political energy in our souls can bind us together through love and shared endeavour, and marry us to both ideals and reality.

Politics and Religion

Politics and Religion

The two basic points are 1) every religion has a valid political dimension 2) every religion has suffered from being harnessed to political interests which have no basis in religion.

Buddhism has a valid political dimension. The Buddha gives clear advice to rulers in the Kutadanta and Cakkavatti-Sihanada Suttas. Islam and Judaism have more obvious political dimensions because both Mohammed and Moses were law-givers. The Qur’an and Torah both provide the bases for legal systems to govern polities of various shapes and sizes.

The Qur’an and the Torah both combine the eternal and the temporal, and this reveals the nature of politics. God is eternal and Truth is eternal, but the actual, temporal conditions in which man finds himself are far from God. Man must find a way back to God so, through the prophets, God reveals His spiritual truths and His laws for good-living.

Politics is an aspect of humanity’s collective striving for good. In our political activity we should be guided by the religious truths to which we are the heirs, but we must not make the mistakes of over-literalism, dogmatism, sectarianism, etc. which have so bedevilled our civilisation.

Within the Islamic world the Islamist tendency over-emphasises the political dimension of Islam at the expense of the spiritual. Because it is has lost connection with the loving aspect of God it is prepared to contemplate or perform violence and terrorism to accomplish its sectarian goals. Islamism has more in common with Trotskyism than it does with Islam.

Although Islamism is a corruption of Islam, this does not mean that Muslims should withdraw entirely from the political sphere. On the contrary, it is important that Muslims who are in touch with the spiritual heart of their religion should be socially and politically engaged, in order to reduce the space available to Islamists. Muslims have an important role to play combating the ever-strengthening tide of greed, materialism, addiction, violence and environmental destruction. Organisations like Christian Aid provide an example of how religious people can make vital contributions if they engage with the key political issues of our time.

Increasing Equality

Increasing Equality

According to Lord Griffiths, the Conservative peer and Vice-Chairman of investment bank Goldman Sachs “we have to accept that inequality is a way of achieving greater opportunity and prosperity for all”. Has he hit on a clever, counter-intuitive truth? No, he is just plain wrong.

In their book The Spirit Level, Richard Wilkinson and Kate Pickett show that practically all the problems of modern societies, from child mortality to drug addiction, mental illness to obesity, murder rates to environmental pollution, have the same root cause – inequality.

“It became clear,” according to Wilkinson, “that countries such as the US, the UK and Portugal, where the top 20% earn seven, eight or nine times more than the lowest 20%, scored noticeably higher on all social problems at every level of society than in countries such as Sweden and Japan, where the differential is only two or three times higher at the top.”

We all know that the endless pursuit of economic growth is crazy, that higher GDP is a meaningless quest that does nothing to increase our collective happiness or well-being. What Wilkinson and Pickett show is that we must measure our society’s success in terms of increasing equality, because this is the only reliable recipe for “greater opportunity and prosperity for all”.

httpv://www.youtube.com/watch?v=iAScgcrXlXE

Gandhi famously said:

“I will give you a talisman. Whenever you are in doubt, or when the self becomes too much with you, apply the following test. Recall the face of the poorest and the weakest man whom you may have seen and ask yourself if the step you contemplate is going to be of any use to him. Will he gain anything by it? Will it restore him to a control over his own life and destiny? In other words, will it lead to swaraj for the hungry and spiritually starving millions? Then you will find your doubts and your self melt away.”

Tackling poverty is essential if we are to achieve an equal and just society. So is confronting greed. Although the Labour government has taken certain steps towards reducing poverty, such as introducing family tax credits, they have done nothing to restrain the rapacious behaviour of the economic elites. Peter (now Lord) Mandelson said in 1998 “we are intensely relaxed about people getting filthy rich”. We now see the damage that this laissez-faire attitude has caused, and is still causing.

So what is the answer, redistribution of wealth? In fact the first thing we need to do is STOP redistributing wealth. The current system is set up to redistribute wealth from the poor to the rich. We see this clearly in the bailout of the banking system, where we have all dug deep into our pockets to keep the bonus culture afloat. We see it evidently in the various forms of privatisation, taking property that previously belonged to us all, and handing it to a small section of the population. We see the government choose to fund public infrastructure through expensive private finance, when it could borrow the money itself at much lower rates of interest. All of this is designed to make the taxpayer fund the profits of private corporations. It is not sour grapes to say “enough is enough”, it is a sane recognition that for as long as the ever-widening gulf of inequality in our society is allowed to grow, we will become sicker, fatter, and more likely fall victim to crime and violence.

Natural Harmony

Natural Harmony

February 2007

Although there is strength in wanting things to be different there is also weakness. The strength is in compassion, because nobody should remain unmoved by other people’s suffering; we should all wish that the conditions causing suffering be removed. The weakness is because there is much learning to be had from the way things are right now, so by wishing them to be different we are passing up the opportunity to learn.

If we are annoyed and unhappy should we not wish for things to be different? Not for our own sake. We should take a step back and allow ourselves to look at the annoyance and unhappiness in our mind, to experience it. We should recognise it for what it is, and we should realise that, although we are annoyed and unhappy, our mind is working. How can it be working? The mind is a system which functions according to regular principles. The fact that the current state of our mind is annoyed and unhappy does not disprove this. Rather, we should seek to investigate our own mental system to understand how these feelings are being produced. They are being produced because our mind is working. But this does not mean that the feelings of annoyance and unhappiness should be encouraged!

Take the the analogy of a political system such as a country. Sometimes the country experiences angry demonstrations on its streets. This does not mean that the political system of the country is not working. It means on the contrary that it IS working. If the leaders of a country deny its citizens fundamental rights and prevent them from leading a tolerable life they will come out onto the streets to demonstrate. This is how the political system naturally works.

It is important to distinguish between the natural political system and the formal political system. The natural political system is necessarily always working, unlike the formal. If a country’s constitution says that all people have the right to be treated equally and then it enslaves a portion of them, its formal political system is not working. However, if there is enslavement, followed by pent-up tension amongst the slaves for many years, and then finally a rebellion, then the natural political system is working.

What is the natural political system? It is part of the nature of people’s minds, collectively and individually. It governs how much suffering people can bear and how creative they are in releasing themselves from suffering. Formal political systems are expressions of the natural political system. Religions or spiritual systems are also its expressions. Siddhartha could not bear his own or others’ suffering any more so he used all his creative powers to become Buddha, to release himself and others.

When an individual feels annoyed and unhappy he is responding to suffering, however he may not be responding very creatively. This may not be his fault – he may never have learned any other way of responding. Can we say in this situation that his natural political system is working?

The natural political system functions to produce responses to suffering. Because it is a system the laws governing systems apply. In a given system at a given time a specific input will produce a specific output. What the output will be will depend upon the way the system is working at that time. If you put 10c into a bubblegum machine and the machine ejects a gum-filled plastic ball then the machine is working in one way. If it crushes the plastic ball which then blocks the ejection hole it is working in another way. Either way the system is working, insofar as it is being systematic.

Normally we would say that the machine that destroys the plastic balls is not working. This is because we are applying conventional norms to how we think things should work, and not without reason, but we can learn more from how things actually DO work than from how we think they should work! The way we think things should work comes from our conscious, conventional mind. The way things actually work comes from the depths of the universe.

The 'Real' Economy

The 'Real' Economy

With financial meltdown seemingly averted, eyes are now turning to the ‘real’ economy, and the question of how deep will be the global recession precipitated by the abrupt ending of cheap credit. (We should have no doubt that cheap credit is over. Banks and hedge funds are now desperately trying to ‘de-leverage’, which means holding onto all the cash they can, while unwinding their ‘positions’ funded through borrowing. Cash is king, queen, and the whole royal family.)

What exactly is the ‘real’ economy? Can we say it is the economy where we work, the economy of production, the economy of fundamentals? As discussed previously, the global financial markets are largely divorced from the real economy insofar as 80% of trades are purely ‘technical’ (e.g. arbitrage, currency speculation) while only 20% are concerned with actual ‘investment’. This is one of the reasons why Susan Strange said that money has gone “mad”.

The world’s richest and most famous fundamental investor, Warren Buffett, has also warned against the madness of a market obsessed with prices and technicalities. Following his friend Ben Graham, Buffett characterizes the market as a fellow named Mr. Market:

Without fail, Mr. Market appears daily and names a price at which he will either buy your interest or sell you his. Even though the business that the two of you own may have economic characteristics that are stable, Mr. Market’s quotations will be anything but. For, sad to say, the poor fellow has incurable emotional problems. At times he feels euphoric and can see only the favorable factors affecting the business. When in that mood he names a very high buy-sell price because he fears that you will snap up his interest and rob him of imminent gains. At other times he is depressed and can see nothing but trouble ahead for both the business and the world. On these occasions he will name a very low price, since he is terrified that you will unload your interest on him. Mr. Market has another endearing characteristic: he doesn’t mind being ignored. If his quotation is uninteresting to you today he will be back with a new one tomorrow. Transactions are strictly at your option. Under these conditions, the more manic-depressive his behavior, the better for you. (The Essays of Warren Buffett, p64)

Rather than focus on the ‘technical’ factors of market behavior, Buffett prefers to focus on the fundamental characteristics of the businesses in which he owns a stake. He wants to intimately understand their products, accounts, business models, and management. In this he follows the example of John Maynard Keynes, whom Buffett praises, quoting a letter that Keynes wrote in 1934:

As time goes on, I get more and more convinced that the right method in investment is to put fairly large sums into enterprises which one thinks one knows something about and in the management of which one thoroughly believes. It is a mistake to think that one limits one’s risk by spreading too much between enterprises about which one knows little and has no reason for special confidence . . . . One’s knowledge and experience are limited and there are seldom more than two or three enterprises at any given time in which I personally feel myself entitled to put full confidence. (Essays of Warren Buffett, p82)

Although the investment philosophy of Warren Buffett compares favorably with the madness prevalent in the market, there are nevertheless many important ‘fundamentals’ which he overlooks. For example, Buffett describes Coca-Cola as a “wonderful” business (ibid. p30). This remark is very revealing about the ‘real’ economy, because the ‘real’ economy makes no distinction between those companies whose products and practices are harmful and those whose are helpful. Instead the focus is purely on the bottom line, profit and loss.

I would like to propose that we divide the ‘real’ economy into two broad categories: the productive and destructive economies. The job of investors, consumers, workers and governments should be to look beyond mere profit and loss at the actual effects which companies and their activities have on the world. We should support those which are productive, and boycott those which are destructive.

There are some companies which fall clearly into one or other of these categories, and some which are more ambiguous. Clearly we should all boycott weapons and tobacco companies, although unfortunately the British and American governments provide enormous public subsidies to weapons companies.

One ‘industry’ which is clearly destructive is gambling, yet its revenues — a frightening £55bn in the UK last year — are included in Britain’s GDP. Surely this figure should be subtracted, not added! However, the Department of Culture has gone so far as to say that it “sponsors” the gambling industry.

Government sponsorship indeed seems to be the effect of the Gambling Act 2005, which loosened the regulations applied to gambling, despite the fact that there were already 300,000 gambling addicts in this country (of whom 40% have suicidal tendencies). The act was passed in the face of a report by Professor Griffiths, professor of gambling studies at Nottingham Trent University that the effect of the bill would be to increase the number of addicts by between two and four times. As we move into recession we are likely to see gambling become more of a problem: a recent survey shows a link between gambling and urban deprivation.

The point is that notions of the ‘real’ economy are meaningless if considered in isolation from physical and mental well-being. No matter how profitable a company, if its effect is to damage well-being then its revenues and profits should not be counted as part of our national ‘product’. Instead, attempts should be made to warn people away through taxation, advertising bans, publicity compaigns, clear labelling, denial of premises and so on. This is the strategy which is now, belatedly, being pursued in the UK with regard to cigarettes. Better late than never.