Wednesday, 20 December 2006

The Secret Family of Jesus

This is a site I often frequent. Mark Goodacre has very interesting stuff. The documentary looks like being the usual stuff though that we get thrown at us - the trailers on C4 promise amazing revelations, rock foundations, secrets kept (usually by the Vatican). I very much fear more Da Vinci code type of nonsense.

I always think that if all the secrets that we are told were hidden in the Vatican archives, they'd need a a small country (or island the size of Jersey) to hold them!

I really doubt if it has anything new. I remember the guff about the Gospel of Judas, and Nat. Geographic did a documentary which took highly selective parts of the text and dramatised them (the Margaret Murray approach to history) . What I object to is not so much someone saying something controversial about Christianity, but the way in which texts are chopped to make them palatable to modern tastes, and presented as a kind of New Age theology (although that is not to say religious conservatives haven't been guilty of selective presentation too). One has only to read real historians, like Ronald Hutton ("Stations of the Sun") or Diarmaid MacCulloch ("The Reformation") to see how history should be done.

The cure (for people who thought there was something in it and had been deceived by the TV presentation) was a photocopy I had of the Gospel, with all the gnostic stuff about archons and emanations, and spheres. After reading that, they very rapidly came to the conclusion that it was not quite as it had been presented, and a lot less down to earth and realistic than the real gospels! Incidentally, Tom Wright has an excellent "Judas and the Gospel of Jesus" which looks at a lot of these matters.

I love the last sentence, in which Goodacre states his Christmas day preferences! For time travelling fiction, I think I'd prefer Tennant to Beckford too! Although I will video Beckford for later!

Tony




http://ntgateway.com/weblog/2006/12/secret-family-of-jesus-channel-4.html

The Secret Family of Jesus
25 December at 8pm
Did Jesus have a real human family? If so, why were they airbrushed from history and excised from the bible? Robert Beckford tells the story of the people who shared his bloodline.
Robert is a former colleague of mine at the University of Birmingham and his profile as a film-maker has risen hugely in the last few years. In fact, this is one of two documentaries he is involved with this Christmas. He discussed them both on today's Simon Mayo on FiveLive and was his usual, lively self. Listen again to the interview (streamed), or download it as a podcast -- it is today's Daily Mayo item. I'll be interested to see who is involved with The Secret Family of Jesus. Not me. I once enjoyed taking part in one of these experiences, Who Wrote the Bible?, on Christmas Day 2004, having filmed my section in Rome a couple of months earlier. This year, at least I won't have to inflict earnest religious content on my family on Christmas day, though I suppose we have the option of going for a smorgasbord of Some Like it Hot on Channel 4 at 4.35pm, followed by the new Doctor Who on BBC1 at 7pm, followed by Beckford at 8pm. Actually, we'll probably stick with Marilyn Monroe and David Tennant and video Dr Beckford. Sorry, Robert. by Mark Goodacre on 19/12/2006 16:50

Tuesday, 19 December 2006

Election Apathy - Bring On the No Vote

Why don't elections have a box that you can tick which says "none of the above", which can be ticked by those people who want to vote, but who don't want the selection of politicians offered up to them? I think it would be a brilliant idea; much better than having to spoil a paper to make a comment like that, which always carries the implication (another thicko who can't fill in a form properly), and places the voter in the same camp as those loonies who do tick, cross, cross, cross etc

Now if there was a "no vote" box, just think how wonderful it would be if the results were:

Mr Slime 15% electorate
Mr Dozy 5%
Mr Drunk 1%
Mrs Doyle 7%
No Vote 30%

Note: they don't add up to 100% because there is still not a full turnout.

But how wonderful, that the No Vote is a decisive rejection of what is on offer. No politician can stand up and say "it is what the people voted for" or "its democratic" because, no, we did not like what we saw, and registered the strongest possible protest against it. No more would a politician be smugly congratulating themselves that a large number of people liked him (or her, but most are men) because an even larger number clearly did not.

The next step would be to make voting compulsory, and then they'd really get a hammering! The NO vote would rise!

Or am I too cynical? Well, there are some good politicians, some incompetent politicians, and some well-meaning politicians. But the culture of neglect of the electorate once they have got it is something very prevalent, especially among those who form the ministerial government and make decisions.

I remember one Jersey politician saying "we are representatives of the electorate, not delegates". Really? Is it possible to represent someone while looking for all the world as if you couldn't give a damm about their concerns and interests? Or is that a cheap excuse by a politician who knows he is not really bothered with the electorate now that he is in power? It is true that a politician cannot do as every person who voted for him intends, because there would be a mass of contradictions there. But like a painting of a view, even impressionistic like Ian Rolls, one expects to see something of what was there, and not an entirely different picture altogether: if I am given a picture of an idyllic sunny country scene, with farm labourers resting and quaffing cider, it does not entirely "represent" a caption which reads "the misery of the workhouse in winter". Representation must bear some resemblance to the thing represented, or we may as well give up the asylum to the lunatics.


Monday, 18 December 2006

Lady Diana

"Diana died at almost exactly the same time as Mother Teresa, and I found it very odd that someone who devouted her whole life to charitable service could be eclipsed in the world imagination by a party girl who also did charitable work off and on for a few short years, all the while mimicking her unfaithful husband by being likewise unfaithful, finally precipitating divorce outright."

Excellent comment by Ben Witherington on his blog. I remember only too well the extreme expressions of grief which poured out on the death of Diana, which I found strange then, and have come to see increasingly as a kind of pathological mass hysteria. The mood could be ugly to those who - like Queen Elizabeth of Britain - did not acquiesce in the mass grief. That, to my mind, makes it strange, bizarre - why are you not showing a proper expression of grief? It is like one of those alien movies of the 1950s where people are taken over, and woe betide anyone who does not "see the light". But the light had dimmed in Calcutta, thousands of miles away, and its passing was scarely noticed amidst the hype.


Recent Attac comments on Jersey on their website


There is a lot of good stuff on the employment law, the minimum wage, and the high cost of housing. However, I would make the following points:

Corrupt governments, companies and individuals in rich and poor countries stealing money from their own people and investing it for their own gain in tax havens like Jersey.

Details, details please. If there is information, it should be stated - in the same way that Private Eye does not hesitate to do, otherwise this is just so much mud-slinging. Private Eye always gets facts, which is why it is so widely read. Otherwise there is just rhetoric, which may or may not be true.

There are few outlets for public opinion in Jersey, but we see ourselves as an important voice for democracy and the rights of global citizens.

Indeed! I am surprised "false consciousness" or the idea that the masses are led by the nose has not surfaced. If people were so concerned about the States, they would readily attend any organisation, and it would generate its own newsletter, which would get wide distribution outside official circles; after all, that is what happened in the Occupation under much more extreme circumstances (and that was not a pseudo-dictatorship, it was the real thing when possession of news sent you to concentration camps!)! The early days of the JADA shows that there is certainly some concern there, but the evaporation of support at the Polls shows that just because an organisation claims to speak for the people, it doesn't mean the people want that voice!

The States of Jersey's political assembly consists of 53 independently elected members, of which 12 are Senators with an island wide mandate, 29 Deputies who are elected on a parochial mandate and 12 Constables who take their place in the assembly as a right of being elected leader of their respective parish. The assembly also has three ex-officio members appointed by the Queen of England who are the Attorney General, Solicitor General and the Dean of Jersey, who is the head of the Church of England in Jersey. They have the right to address the assembly, but not the right to vote. The assembly is lead by the Bailiff and Deputy
Bailiff, who are unelected to the assembly but can vote in favour of the status quo. The Queen also appoints a Lieutenant Governor to oversee her interests in the Island. In our opinion, the States of Jersey Assembly is nothing more than a pseudo-dictatorship, especially as any criticism is not tolerated and rubbished by the local partisan news media.


The jump from "elected" to "pseudo-dictatorship" takes my breath away. At least Chesterton knew how to put together a sensible argument about the deficiencies of "representation" in democracy, but then his excellent arguments apply equally to most so-called democratic governments. I would say the UK had even more of a pseudo-dictatorship than Jersey. As for the EU, with the EU Commissioners not directly elected in any fashion like MEPs, this is even less of a democracy.

Jersey had a gross national income for 2004 of just over £3 billion (€4.47 billion) giving Jersey a gross national income of £29,000 (€43,900) per capita, which is the second highest in the world after Luxembourg.

Interesting, especially as Luxembourg always features in lists of offshore centres too! And at the heart of the EU as well. That could have been mentioned!

Jersey's fiscal policy is going through a period of change. Over the next four years,it will maintain a 20% personal income tax for individuals, and combined employer/employee social security contributions at 12.5%, reduce corporate income tax to 0% and implement a goods and services tax at 3% with no exemptions. Attac&TJN believe that Jersey's fiscal policy impacts unfairly on
citizens from the lower socio-economic classes and is unsustainable in the long term. We have recommended increasing social security contributions to meet the demands of social protection and repealing the goods and services tax and implementing a textbook progressive income tax system.


1. The impact of 20 means 20 will in fact work as a progressive system.

2. Increasing social security contribitions also impacts on the lowest people, and if it becomes two high, it becomes a tax twice, as the monies deducted from income for social security are also subject to taxation, which is surely an iniquitous sitation, and one which would have to be addressed. To use social security as a form of taxation, without limits, is simply to introduce a stealth tax.

3. Lastly, any critique of GST at 3% impacting on the lower income groups is also logically a critique of the entire system of VAT across the EU, because that is precisely what VAT does. Are Attac groups in the UK and France taking the same united stance? It would be nice to know!

Utilising the internationally recognised benchmark of assessing relative poverty at 60% of median income, Jersey currently has 46% of single pensioners, 64% of single mothers and their children living in relative poverty. In addition, 25% of all Jersey homes need support from the States to make ends meet.

I'd like to know where they get their median income figures from! My persistent gripe with the States Statistic unit is that they tend to only give arithmetic means, not medians.

As we have seen from the above narrative Jersey is being run by a pseudodictatorship who are totally committed to formulating and implementing social and economic policies that benefit the rich and cripple the poor from a local to global perspective. Jersey is following the neo-liberal models of the United States of America and the United Kingdom in reducing direct taxation on individuals and companies, whilst raising indirect taxation in the form of a goods and services tax, which will have a detrimental effect on the lower socio-economic classes. Several years ago, Jacques Harel of Attac Saint Malo warned us that the first casualties of tax havens were the indigenous people and especially the poor, and his advice has certainly proved correct.

Maybe I missed something important in this argument. I believe Jersey is looking at GST of 3%, the UK has 17.5%, and France has 19.6 %. Has Jacques Harel something to comment on that? Why is France missing from this list when its indirect taxation is greater than that of the UK? And on the subject of cripplying policies, has France does anything about the corruption endemic in the Common Agricultural Policy, which sucks EU funds into a black hole which the auditors refuse to sign off, so bad is the accounting.





http://www.ptclub.com/eurobanking.html

Luxembourg

The RTL media empire which developed out of Radio Luxembourg has made entertainment the second largest industry in this rather staid but extremely beautiful principality. Its other claim to fame is that statistically it is the richest country in the world. Although they have taxes, nobody seems to work too hard on collecting them. The largest industry, of course, is finance. Luxembourg's history as a tax haven goes back to its 1929 holding company legislation, but as a founder member of the European Union it is under great pressure on bank secrecy issues and is having to readjust its role to compete with the likes of London and Frankfurt rather than Nassau and Road Town. Nonetheless, for non-EU residents Luxembourg gets our highest recommendation. Everything is super efficient, less snobbish than Switzerland, and personal accounts with internet banking can be opened by ptCLUB through the mail for just $500. In this country banking secrecy is part of the national culture more than anywhere else we know. As a small, rich country it has avoided the socialist problems of Switzerland where some politicians want to abolish bank secrecy. And while the Swiss apply a 35% withholding tax, investments in Luxembourg are tax free for non residents. And where else but in our beloved Luxembourg can you find the biggest banks disguising their plastic cards as guides to global time zones, or providing paper shredders for client use in branches? We recommend you to order a Luxembourg account today by contacting ptCLUB.

Thursday, 14 December 2006

Another Prayer by JV Taylor

Another Prayer by JV Taylor


If the time has come to make the break then help me not to cling, even though it feels like death. Give me the inward strength of my redeemer, Jesus Christ, to lay down this bit of life and let go, so that I and others may be free to take up whatever new and fuller life you have prepared for us, now and hereafter. Amen

A Christmas Gift

I've just finished scanning this from TF Powys marvellous book of short stories called "Fables". I can't say why I like it, but it is just such a perfect short story for Christmas, written by a brilliant writer living in Dorset who is sadly neglected. It is the Christmas story, but retold as a country fable, which was written in 1929, and is striking vivid in capturing the real story of Christmas.


A Christmas Gift

by TF Powys


It is a harmless wish to want a little notice to be taken of one's name, and a number of peoples besides Mr Balliboy, the Norbury carrier, like attention to be paid to their names when they are written down. Children will write their names upon a fair stretch of yellow sand, young men will carve their names upon an old oak in the forest, and even the most simple peasant will like to see his name printed in a newspaper.


For most of his life Mr Balliboy was satisfied with having his name written upon the side of his van, and he was always pleased and interested when anyone paused in the street to read his name. But Mr Balliboy's pride in his name made him do more than one foolish thing. Once he cut 'Mr Balliboy, Carrier,' with his market knife, upon one of the doors of Mr Told's old barn, and again upon the right-hand post of the village pound. But, on going to see how the names looked next Sunday and perhaps hoping that a stranger might be regarding them with interest he discovered, to his sorrow, that the rude village boys had changed the first letters of the name into an unpleasant and ill-sounding word.


Mr Balliboy was a lonely man, and a bachelor, for no young woman would ever look at his name twice, and none had ever wished to have his name written beside hers in a church register.


One Christmas Eve Mr Balliboy journeyed, as was his wont, to Weyminster. His van was full of country women, each one of whom thought herself to be of the highest quality, for each had put on the finest airs with her market clothes, and so dressed, could talk in a superior manner.


Mr Balliboy had certainly one reason for happiness other than the ordinary joyfulness of the merry season which was that his rival, John Hawkins, had passed by with his van empty of customers, yet Mr Balliboy was sad. His sadness came, strangely enough, only because he wished, for the first time in his life, to give a Christmas present.


It might have been only to give himself pleasure that he wished to do this, for whatever the present was that he should buy, he determined that a label should be tied on it, with his name written clearly upon it 'From Mr Balliboy.'


What the present would be, and to whom it should be given, Mr Balliboy did not know. He decided to buy some- thing that he fancied, and then allow destiny to decide to whom the gift should go.


When Mr Balliboy reached the town he walked about the streets in order to see what could be bought for money. Many a shop window did he look into, and many a time did he stand and scratch his head, wondering what he should buy.


There was one oddity that he fancied in a toy-shop - a demon holding a fork in his hand, upon which he was raising a naked young woman. Mr Balliboy thought the demon might do, but over the young woman he shook his head.


Mr Balliboy moved to another window. Here at once he saw what pleased him - a little cross, made of cardboard and covered with tinsel, that shone and glistened before Mr Balliboy's admiring eyes.

Mr Balliboy purchased the cross for a shilling, and attached a label to it with his name written large. . . .


Sometimes a change comes over a scene, now so happy and gay, but in one moment altered into a frown. As soon as Mr Balliboy had buttoned the cross into his pocket the streets of Weyminster showed this changed look.


The shoppers' merriment and joyful surprise at what they saw in the windows gave place to a sad and tired gaze. The great church that so many hurried by in order to reach their favourite tavern appeared more dark and sombre than a winter's day should ever have made it.


Even the warm drinks served out by the black-haired Mabel at the 'Rod and Lion' could not make the drinkers forget that care and trouble could cut a Christmas cake and sing a Christmas carol as well as they.


The general gloom of the town touched Mr Balliboy, and, had he not had the present hid in his coat, he might have entered an inn too, in order to drown the troubled feelings that moved about him, in a deep mug.


But, having bought the Christmas present, he had now the amusement of seeking the right person to give it to. And so, instead of walking along the street with downcast eyes, he walked along smiling.

While he was yet some way off his van, he could see that a figure was standing beside it, who seemed to be reading his name. And whoever this was, Mr Balliboy determined, as he walked, that it should be the one to receive his Christmas gift.


As he drew nearer he saw that the figure was that of a young woman, wrapped in a thin cloak, who showed by her wan look and by her shape that she expected soon to be a mother.


At a little distance from his van Mr Balliboy waited, pretending to admire a row of bottles in a wine merchant's shop window, but, at the same time, keeping an eye upon the woman.


'Was she a thief, was she come there to steal?'


A passing policeman, with a fine military strut, evidently thought so.


'Don't stand about here,' he shouted. 'Go along home with you!'


The policeman seized her roughly.


'I am doing no harm,' the woman said, looking at the name again, I am only waiting for Mr Balliboy.'

'Go along, you lying drab,' grumbled the policeman.

He would have pushed her along, only Mr Balliboy, who had heard his name mentioned, came nearer.

'Bain't 'ee poor Mary,' he asked, 'who was to have married the carpenter at Shelton?'


The policeman winked twice at Mr Balliboy, smiled, and walked on.


'What was it,' asked Mr Balliboy kindly, as soon as the policeman was out of hearing, 'that made 'ee wish to study and remember the name of a poor carrier?'


'I wished to ask you,' said the young woman, 'whether you would take me as far as the "Norbury Arms". Here is my fare,' and she handed Mr Balliboy a shilling, the price of the cross.


Mr Balliboy put the shilling into his pocket.


'Get up into the van,' he said, 'and 'tis to be hoped they t'others won't mind 'ee.'


That day the most respectable of the people of the village had come to town in Mr Balliboy's van. There was even rich Mrs Told, clad in warm furs, whose own motor car had met with an accident the day before. There were others too, as comfortably off, Mrs Potten and Mrs Biggs, and none of these, or even his lesser customers, did Mr Balliboy wish to offend. He looked anxiously up the street and then into the van. The young woman's clothes were rags, her toes peeped from her shoes, and she sighed woefully.

Mr Balliboy gave her a rug to cover her. 'Keep tight hold of 'en,' he said, 'for t'other women be grabbers.'

The change in the town from joy to trouble had caused the women who had journeyed with Mr Balliboy that day to arrive at the van a little late and in no very good tempers.


And, when they did come, they were not best pleased to see a poor woman, worse clothed than a tramp, sitting in the best seat in the van, with her knees covered by Mr Balliboy's rug.


"Tis only Mary,' said Mr Balliboy, hoping to put them at their ease. "Tis only thik poor toad.'


'Mary, is it?' cried Mrs Biggs angrily, 'who did deceive Joseph with her wickedness. What lady would ride with her?


Turn her out at once, Mr Balliboy, the horrid wretch.'


'Out with her!' cried Mrs Told. 'Just look at her,' and she whispered unpleasant words to Mrs Potten.


Mr Balliboy hesitated. He hardly knew what to do. He had more than once borrowed a little straw from Mrs Told's stackyard, and now he did not want to offend her.

He had a mind to order Mary out, only putting his, hand under his coat to look at his watch, he felt the Christmas present that he had purchased - the cardboard cross.


'Thee needn't sit beside her,' he said coaxingly to Mrs Told, 'though she's skin be as white and clean as any lamb's.'


'We won't have no lousy, breeding beggar with we,' shouted Mrs Biggs, who had taken a little too much to drink at the tavern.


'Let she alone,' said Mr Balliboy, scratching his head and wondering what he had better do.


'Thrust her out,' cried Mrs Potten, and, climbing into the van, she spat at the woman.


'Out with her,' screamed Mrs Told. 'Away with her! away with her!' cried all the women.


Now, had it not been that Mr Balliboy had taken Mary's shilling and so made her free of his van, with the right to be carried as far as the 'Norbury Arms', he might have performed the commands of the drunken women and thrown Mary into the street. But, as he had taken her shilling, Mr Balliboy bethought him of what was his own. The woman had read his name; he had taken her fare.


'Let she alone,' said Mr Balliboy gruffly to Mrs Biggs, who had laid hands upon the woman.


'We'll go to John Hawkins; he'll take us home,' said Mrs Told angrily.


Mr Balliboy winced. He knew how glad his rival would be to welcome all his company.


'Why, what evil has she done?' Mr Balliboy asked in a milder tone.


With one accord the women shouted out Mary's sorrow. 'Away with her! away with her!' they cried.


Mr Balliboy put his hand into his coat, but it was not his watch that he felt for this time - it was his Christmas gift.


'Away with your own selves,' he said stoutly. 'Thik maiden be going wi' I, for 'tis me own van.'


Mr Balliboy took his seat angrily and the women left him.


He knew that what had happened that afternoon was likely to have a lasting effect upon his future. Everyone in the village would side with the women with whom he had quarrelled, and the story of his mildness to Mary would not lose in the telling.


But before very long an accident happened that troubled Mr Balliboy even more than the loss of his customers - in the middle of a long and lonely road his van broke down.


Mr Balliboy tried to start the engine, but with no success.


Other carriers passed him by, amongst whom was John Hawkins, and many were the taunts and unseemly jests shouted at him by the Christmas revellers who sat therein.


But soon all was silence, and the road utterly deserted, for the hour was near midnight.


For some while Mr Balliboy busied himself, with the aid of the van lamps, trying to find the mischief. 


But all at once and without any warning the lamps went out.


Mr Balliboy shivered. The weather was changed, a sharp frost had set in, and the stars shone brightly. 


Someone groaned. Mary's pains had come upon her.


'I be going,' said Mr Balliboy, 'to get some help for 'ee.'


Mr Balliboy had noticed a little cottage across the moor, with a light in the window. He hurried there, but before he reached the cottage the light had vanished, and, knock as he would at the door, no one replied.


'What be I to do?' cried Mr Balliboy anxiously, and looked up at the sky. A large and brightly shining star appeared exactly above his van.


Mr Balliboy looked at his van and rubbed his eyes. The van was lit up, and beams of strange light seemed to emanate from it.


"Tain't on fire, I do hope,' said Mr Balliboy. He began to run and came quickly to the van.


Mary was now resting comfortably, while two shining creatures with white wings leaned over her. Upon her lap was her new-born babe, smiling happily.


Mr Balliboy fumbled in his coat for his Christmas gift.


He stepped into the van and held out the cross to the babe. Mary looked proudly at her infant, and the babe, delighted with the shining toy, took hold of the cross. The Angels wept.

Wednesday, 13 December 2006

A Lost Chapter from Herodotus

A Lost Chapter from Herodotus


by C. S. Lewis

And beyond this there lies in the ocean, turned towards the west and the north, the island of Niatirb which Hecataeus indeed declares to be the same size and shape as Sicily, but it is larger, and though in calling it triangular a man would not miss the mark. It is densely inhabited by men who wear clothes not very different from other barbarians who occupy the north- western parts of Europe though they do not agree with them in language. These islanders, surpassing all the men of whom we know in patience and endurance, use the following customs.


In the middle of winter when fogs and rains most abound they have a great festival which they call Exmas , and for fifty days they prepare for it in the fashion I shall describe. First of all, every citizen is obliged to send to each of his friends and relations a square piece of hard paper stamped with a picture, which in their speech is called an Exmas-card . But the pictures represent birds sitting on branches, or trees with a dark green prickly leaf, or else men in such garments as the Niatirbians believe that their ancestors wore two hundred years ago riding in coaches such as their ancestors used, or houses with snow on their roofs.

And the Niatirbians are unwilling to say what these pictures have to do with the festival, guarding (as I suppose) some sacred mystery. And because all men must send these cards the market-place is filled with the crowd of those buying them, so that there is great labour and weariness.

But having bought as many as they suppose to be sufficient, they return to their houses and find there the like cards which others have sent to them. And when they find cards from any to whom they also have sent cards, they throw them away and give thanks to the gods that this labour at least is over for another year. But when they find cards from any to whom they have not sent, then they beat their breasts and wail and utter curses against the sender; and, having sufficiently lamented their misfortune, they put on their boots again and go out into the fog and rain and buy a card for him also. And let this account suffice about Exmas-cards.

They also send gifts to one another, suffering the same things about the gifts as about the cards, or even worse. For every citizen has to guess the value of the gift which every friend will send to him so that he may send one of equal value, whether he can afford it or not. And they buy as gifts for one another such things as no man ever bought for himself. For the sellers, understanding the custom, put forth all kinds of trumpery, and whatever, being useless and ridiculous, sell as an Exmas gift. And though the Niatirbians profess themselves to lack sufficient necessary things, such as metal, leather, wood and paper, yet an incredible quantity of these things is wasted every year, being made into the gifts.

But during these fifty days the oldest, poorest and the most miserable of citizens put on false beards and red robes and walk in the market-place; being disguised (in my opinion) as Cronos. And the sellers of gifts no less than the purchasers become pale and weary, because of the crowds and the fog, so that any man who came into a Niatirbian city at this season would think that some great calamity had fallen on Niatirb. This fifty days of preparation is called in their barbarian speech the Exmas Rush .

But when the day of the festival comes, then most of the citizens, being exhausted with the Rush, lie in bed till noon. But in the evening they eat five times as much supper as on other days and, crowning themselves with crowns of paper, they become intoxicated. And on the day after Exmas they are very grave, being internally disordered by the supper and the drinking and reckoning how much they have spent on gifts and on the wine. For wine is so dear among the Niatirbians that a man must swallow the worth of a talent before he is well intoxicated.
Such, then, are their customs about the Exmas.

But the few among the Niatirbians have also a festival, separate and to themselves, called Crissmas, which is on the same day as Exmas. And those who keep Crissmas, doing the opposite to the majority of the Niatirbians, rise early on that day with shining faces and go before sunrise to certain temples where they partake of a sacred feast. And in most of the temples they set out images of a fair woman with a new-born Child on her knees and certain animals and shepherds adoring the Child. (The reason of these images is given in a certain sacred story which I know but do not repeat.)

But I myself conversed with a priest in one of these temples and asked him why they kept Crissmas on the same day as Exmas; for it appeared to me inconvenient. But the priest replied, It is not lawful, O Stranger, for us to change the date of Crissmas, but would that Zeus would put it into the minds of the Niatirbians to keep Exmas at some other time or not to keep it at all. For Exmas and the Rush distract the minds even of the few from sacred things. And we indeed are glad that men should make merry at Crissmas; but in Exmas there is no merriment left.

And when I asked him why they endured the Rush, he replied, It is, O Stranger, a racket ; using (as I suppose) the words of some oracle and speaking unintelligibly to me (for a racket is an instrument which the barbarians use in a game called tennis ).

But what Hecataeus says, that Exmas and Crissmas are the same, is not credible. For the first, the pictures which are stamped on the Exmas-cards have nothing to do with the sacred story which the priests tell about Crissmas. And secondly, the most part of the Niatirbians, not believing the religion of the few, nevertheless send the gifts and cards and participate in the Rush and drink, wearing paper caps. But it is not likely that men, even being barbarians, should suffer so many and great things in honour of a god they do not believe in.

Tomorrow People Quotes

"How can any man be free while others wear chains. How can one rule wisely without first learning to obey. How can any man enjoy greatness while others are kept from fulfilment."

Elizabeth: A Rift in Time


John: I wonder if all those people who are desperate to see a close encounter of some kind have ever really thought about what it might mean.
Hsui Tai: What do you mean John?
John: Just think what happened to the African Negro and the American Indian when they came into contact with the Europeans who had more advanced technology. The Blacks were sold into slavery and the Indians almost wiped out.

and this one which is a marvellous "put down"!!
Jedikiah: "Stupid" is a word which is inadequate to describe my assessment of your intelligence!

Neanderthals have genome chunk sequenced

I find anything to do with Neanderthals intriguing, ever since I read HG Well's story (The Grizly Folk) about the cross-over period when human and neaderthal lived side by side. What happened is a mystery - was it a war-like struggle between two species, or was it rather that (like grey and red squirrels) that humans were simply better at foraging, and got to the food supply first?

Neanderthals have genome chunk sequenced

18:00 15 November 2006
NewScientist.com news service
Dan Jones


What are the genetic changes that set us apart from our Neanderthal cousins? Although the ancient race is long extinct, we may soon know the answers.

More than one million base pairs of fossilised Neanderthal DNA have now been sequenced – the most of any extinct organism – thanks to a new high-throughput sequencing technique well-suited to handling old, degraded DNA.

Two research teams collaborated closely on the project – the first steps towards sequencing the Neanderthal genome – in a marked difference to the competitive race to for the human genome.

Both teams used the same 38,000-year-old Neanderthal specimen, discovered in Croatia, from which to extract DNA and report their findings on Wednesday in the journals Nature and Science, respectively.


Common ancestor

The sequence suggests that humans and Neanderthals probably began to diverge about 600,000 years ago, and that our common ancestor lived in a small population comprising just 3000 individuals.

One group, led by palaeogeologist Svante Paabo at the Max Planck Institute for Evolutionary Anthropology in Leipzig, Germany, used the rapid new "direct sequencing approach" on DNA culled from the ancient hominid's thighbone. The technique was developed by research collaborators 45 Life Sciences, based in Branford, Connecticut, US.

The other team, led by geneticist Eddy Rubin at the Lawrence Berkeley National Laboratory, Walnut Creek, California, US, used a more traditional sequencing method involving cloning DNA, and using bacteria to generate 630,000 base pairs of the Neanderthal sequence.


Time difference


The studies only explored a tiny fraction of the full genome, and so the insights they provide are limited, so far. But both teams were able to use their results to estimate how long ago humans and Neanderthals shared a common ancestor.

Paabo's group puts the date at around 516,000 years ago, while Rubin's team reaches a slightly older date of 706,000 years ago. Both estimates have large errors of margin that in fact overlap, so the dates are broadly compatible.

One of the major problems confronting efforts to sequence such ancient DNA is contamination, both from microbial DNA and, more significantly, from modern human DNA, which could be confused with Neanderthal sequences. Researchers in both teams used a number of tests to ensure that they were working with genuine Neanderthal DNA, however.

"This is proof of principle that we can recover nuclear genome sequences from Neanderthals," says Richard Green, one of Paabo's team. We should have the full genome sequenced within two years," he says.



Thursday, 7 December 2006

Life on Mars?

Some Jottings on my reading!

Edgar Rice Burroughs had life on Mars, but basically an oriental Arabian nights setting transported across the distance of space, where John Carter fought exotic beasts and saved Princesses; the stuff of fairy tales with a science fiction coating. I remember being somewhat bored with the repetitive nature of the plot.

H.G. Wells was much better, where his Martians were the dying evolved creatures of "vast unsympathetic intellect" who looked at this young Earth "with envious eyes", and invaded. Their war machines defeated Victorian armies and navies, and they were set to blight the earth with their red weed, a survival of the fittest, but they were defeated by a lack of immunity to viruses, and the common cold - Wells cleverly playing the evolutionary game both ways.

John Wyndham's early depiction of Mars was a dying planet, where most of the population had been frozen in cryogenic capsules to await the result of the engineering of the canals; but this had failed, and they had been left by the few (elite) who had betrayed them. Very pulp written, under the name of John Beynon. His later work in "The Outward Urge", had a much more realistic Mars, an airless desert, in which an exhibition (because of lack of preparation) crash lands, and the crew die of madness and accident in the bleak inhospitable land.

C.S. Lewis' Mars had the canals, great feats of engineering to stave off a cosmic disaster which would eventually wipe out life on Malacandra (the natives name for Mars). Mars was by then almost known to be devoid of life, but Lewis mythology and creatures (with their own language) gave a picture of a very alien planet, of often very different values from our own, especially of the scientist who wants to seek the survival of humanity by colonising other worlds (at the expence of the natives).

By the time the trimvirate of Asimov, Heinlein and Clarke tackled Mars, the picture was that of a barren land. Asimov (in his Lucky Star series) has a colony, growing special Martian plants for food, but living in bubble cities; the mostly hidden Martians are beings of thought, long since dispensed with bodies. Heinlein (in Red Plant, Podkayne of Mars) has a colony which is involved in an "atmosphere project" to restore Mars to habitation suitable for humans; he has exotic Martian creatures, fauna and flora, drawing on the pulp heritage, but the bulk of the story is to do with the colonists fight for independence from a distant earth company (shades of the Boston Tea Party and American Independence!). Clarke presents the most realistic picture in "The Sands of Mars", where Mars is given an artifical nuclear sun by igniting a moon, to give sun for plants to grow and the cycle of photosynthesis to produce oxygen for future colonists.


Water flows on Mars, before our very eyes

Liquid water has flowed on the surface of Mars within the past five years, leaving behind new deposits in gullies monitored by the now-lost Mars Global Surveyor, new images reveal. The results seem to boost the chances that Mars could harbour life.

Many scientists believe the gullies were carved by liquid water, although others have argued they may be due to avalanches of carbon dioxide gas or rivers of dust.


http://email.newscientist.com/cgi-bin1/DM/y/ezRG0MjNtS0XDA0DaSi0AG

The Prisoner

Patrick McGoohan commented that 'The series was posing the question, "has one the right to tell a man what to think, how to behave, to coerce others? Has one the right to be an individual?"

A nameless man resigns from a highly confidential job, which subsequently leads to him being abducted and taken to a place know only as 'The Village'. He is a Prisoner. The chief administrators are known as Number 2s and our man is given the number 'six' which he refuses to accept. Everyone is known only by number, Number 6 is told that 'No names are used here'.


Every episode deals with an issue such as freedom of the individual, education and democracy. They also follow the efforts of Number 6 to escape and of the methods employed by his captors to extract the secret of why Number 6 resigned.

When told he is now "Number 6", he reacts against being placed in a pigeon hole:

"I will not be pushed, stamped, filed, indexed, briefed, de-briefed or numbered. My life is my own."

Perfect!




Observer: You're a wicked man.
Number 6: Wicked?
Observer: You have no values.
Number 6: Different values!
Observer: You won't be helped.
Number 6: Destroyed!
Observer: You want to spoil things.
Number 6: I won't be a goldfish in a bowl!

Hell's teeth: Notes on Hell

"Any group or individual that arouses guilt to an uncomfortable level should be carefully checked out and probably avoided

This is very reminiscent of something my mother (having been raised catholic) used to say about the catholic church!

I'd quite agree. It is interesting that I've come across fundamentalist evangelistic groups which use feelings of guilt to manipulate and cooerce people to "make a decision for Jesus" (strange, as the paradigm in the Old and New Testaments is that of "call" or "being called" - more akin to the idea of "vocation" - than the idea of "decision", which is very modern post-enlightenment individualism). Nigel Mullane (who is at St Brelade's) grew up in Catholicism, and he finds the notion of "Catholic guilt", along with hell-fire and fear mongering very prevalent there. I would say that post-Vatican II, this has largely gone from Catholicism, certainly in England, where the liberal Catholics definitely made major changes, but it is still present in some of the literature / For example, the Catholic Catechism says:
To die in mortal sin without repenting and accepting God's merciful love means remaining separated from him for ever by our own free choice. This state of definitive self-exclusion from communion with God and the blessed is called "hell." ....The teaching of the Church affirms the existence of hell and its eternity. Immediately after death the souls of those who die in a state of mortal sin descend into hell, where they suffer the punishments of hell, "eternal fire." The chief punishment of hell is eternal separation from God, in whom alone man can possess the life and happiness for which he was created and for which he longs.
I wonder how many Catholics would believe that now. An article in the Tablet in 2001, shows how times have changed. For instance, on "mortal sin" in the sentence above, the writer notes:
Each week, they engaged in a sin cycle – confession, communion, sin, confession, communion, and so on. The Church no longer insists on such regular confession – though it is forbidden for anyone to receive Holy Communion who has committed a mortal sin and not confessed it. Most ordinary Mass-goers would be hard-pressed to define a mortal sin, and I, for one, have never heard the definition explained from the pulpit.
Modern theologians have moved away from that picture of hell, mainly because they do not see it substantiated by the New Testament. NT Wright comments critically that that:
"I think part of our difficulty here is that we are still firmly plugged in to a medieval picture of heaven and hell, such as you find in Michelangelo's painting of the Cistine Chapel, such as you find in Dante's Inferno in Paradiso. We Protestants miss out the middle bit, the purgatory bit, but you've still got a medieval picture which is not a New Testament picture of people after death going either to the one place or to the other."
And Marcus Borg says that:
"A vision of the Christian life that takes Jesus seriously would not be very much concerned with the afterlife. Jesus' message was not about how to get to heaven. The widespread impression that it was grew, to a large extent, out of a misunderstanding of two phrases in the gospels: the Jesus of Matthew's gospel regularly speaks about 'the kingdom of heaven,' and the Jesus of John's gospel often speaks of 'eternal life.'"
Personally, if I came across anyone using guilt or fear to manipulate people, I would be inclined to savage them intellectually, as I am normally mild, but think any kind of practice like that is wholly unethical.
Islam also has a burning fire hell, usually seen very literally, for all the infidels (that's you and me!) and I'd like to discuss how Seb. sees this when he and Kate are next over, especially since Sufi belief is more nuanced than the rest of Islam.
Curiously Hinduism also has a concept of hell, or to be more exact, many hells, but as strange physical worlds, stages in the cycles of rebirth: (http://www.experiencefestival.com/a/Hinduismand_Death/id/54141); although all physical worlds are, for the Hindu, illusion.
"Hinduism believes in the existence of not one hell and one heaven but in the existence of many sun filled worlds and many dark and demonic worlds. Apart from these, each of the Trinity of gods has his own world, which is attained by their followers after their death. Vaikunth is the world of Vishnu, Kailash is the world of Siva and Brahmalok is the world of Brahman. Indralok is the standard heaven to which those who please the gods through their activities upon the earth go. The standard hell is Yamalok, which is also ruled by a god called Lord Yama, who is also the ruler of the southern quarter. He is assisted by an attendant who is know as Chitragupt, who is some kind of a chronicler, who keeps an account of the deeds of all human beings on earth and reads them out as the jivas stand infront of Yama in his court and await his verdict. The purpose of heavens and hell: In the ultimate sense, the purpose of these worlds is neither to punish or reward the souls, but to remind them of the true purpose of their existence. In finally analysis, the difference between heaven and hell is immaterial because both are a part of the great illusion that characterizes the whole creation. The difference is very much like the difference between a good dream and a bad dream. In the end it does not matter whether a soul has gone to the heaven or to some hell, because in both cases it learns important lessons and goes back to earth to continue its play. "

The Angels

The Angels 

Should you hear them singing among stars or whispering secrets of a wiser world, do not imagine ardent, fledgling children; 
they are intelligences old as sunrise that never learnt right from left, 
before from after, knowing but one direction, into God, but one duration, now. 

Their melody strides not from bar to bar, but, like a painting, hangs there entire, one chord of limitless communication. You have heard it in the rhythms of the hills, the spiralling turn of a dance, the fall of words, the touch of fingers at the rare, right moment, and these were holy, holy. -- John V Taylor

Wednesday, 6 December 2006

Medieval Note - Mental Handicap

This is possible one of the earliest and most sympathetic mentions in literature. It is interesting in that there is none of the distinction which existed elsewhere in legal documents of the 13th century between the "natural fool" and the "witless lunatic".




Piers Plowman, c. 1377

But there are other beggars, healthy in appearance, 130
Who want their wits--men and women also.
They are lunatic lollers and leapers about the country,
And are mad as the moons grow more or less.
They are careless of winter and careless of summer;
They move with the moon, and are moneyless travellers,
With a good will, but witless, through many wide countries.
So Peter and Paul travelled, except that these preach not
And are no makers of miracles. And many times they happen
To prophesy to the people, in sport, one may imagine.
But to my sight it seems that since God is able 140
To make each one whole, and witty and wealthy,
And suffers such wanderers--it seems to my conscience
That such people are as his apostles, or as his privy disciples;
For he has sent them forth silverless, in a summer garment,
Without bag or bread, as the Book tells us:
Quando misi vos sine pane et pera.
They are barefoot and breadless, and beg of no man;
And though one meets with the mayor in the midst of the city,
He renders him no reverence, no more than to another.
Neminem salutaveris per viam. 150

Such manner of men, Saint Matthew tells us,
We should have in our houses, and help on their journey:
Et egenos vagosque induc in domum tuam.
For they are men of merry mouths, minstrels of heaven,
God's servants and God's jesters, as the Scripture teaches:
Si quis videtur sapiens, fiet stultus ut sit sapiens.





But they're feeble-minded, men and women both,
Who are lunatic lollers and wandering tramps,
And grow more or less mad in phase with the moon.
They don't care about cold nor take account of heat
And are moving after the moon; moneyless they walk,
110
With good will, but witless, through many wide countries,
Just as Peter and Paul did, except they don't preach
Nor make any miracles but many times they happen
To prophesy about the people, playing, as it were.
And in our view, as it seems, since God has the might
115
To give each being intelligence, wealth, and health
And suffers such to go this way, it seems, in my judgment
They're like his apostles, such people, or his secret disciples
For he sent them forth silverless in a summer garment
Without bag and bread, as the book tells:
120
When I sent you without bread and bag. °
Barefoot and breadless, they beg from no man.
And though they meet the mayor in the middle of the street,
They don't revere him at all, no sooner than another.
Salute no man by the way. °
Such manner of men, Matthew teaches us,
We should bring home and help when they come.
125
And bring the needy and the harborless into thy house. °
For they are merry-mouthed men, minstrels of heaven,
And God's boys and jesters, as the book tells.
If any man among you seem to be wise, let him become a fool that he
may be wise
.°

Mathematics - Quote by Dick Tahta

If certain choices about the use of the word 'same' lie at the heart of mathematical activity then mathematics starts in the cradle, for a sense of one's own identity from one moment to the next is one of the first lessons to be learnt. Mummy is quickly felt to be the same person when she comes and goes; it takes much longer for Daddy to acquire the same invariance. The rattle is seen from different positions and felt in different ways. Each perception is different but as it is explored helps to build up the idea of something permanent, something that is always the same. Later on it becomes more and more difficult to recapture the differences between our perceptions. We very rarely see a circle when we look at a penny, but that is the shape we say that we see when we are asked. In an agreed sense, a circle remains the same wherever we perceive it from; in another agreed sense it does not. In one case a circle and an ellipse are the same but in the other they are different.

Mathematics has inevitably commenced when it is decided how things are to be treated as the same. Among other issues, this raises the matter of how many different things there are. Equivalence is a choice at our disposal; but when a choice is made, counting must yield a unique answer. Here is the essence of the activity. We are free to choose bounds and may then explore the inexorable implications of our choice. But the activity must include the choice as well as the exploration.

- Dick Tahta

Slavery and Past Crimes

It is nearly the 200th anniversary of the abolition of slavery in 1807.

A news report comments:

British Prime Minister Tony Blair expressed “deep sorrow” last week over Britain’s role in the African slave trade two centuries ago, a move that fell short of a full apology, but will still likely reignite debate in the United States about whether the U.S. government should issue its own a slavery apology. Blair said the upcoming 200th anniversary of legislation that abolished slavery in Britain gives his country “a chance not just to say how profoundly shameful the slave trade was -- how we condemn its existence utterly and praise those who fought for its abolition -- but also to express our deep sorrow that it ever could have happened and rejoice at the better times we live in today.”

http://news.ncmonline.com/news/view_article.html?article_id=ab45b15f5689e5ba3dbed76e60243efe

Earlier this year the Church of England issued its own apology:The Church of England has voted to apologise to the descendants of victims of the slave trade.

An amendment "recognising the damage done" to those enslaved was backed overwhelmingly by the General Synod. Debating the motion, Rev Simon Bessant, from Pleckgate, Blackburn, described the Church's involvement in the trade, saying: "We were at the heart of it." The amendment was supported by Archbishop of Canterbury Rowan Williams and Archbishop of York John Sentamu. Dr Williams said the apology was "necessary". He said: "The body of Christ is not just a body that exists at any one time, it exists across history and we therefore share the shame and the sinfulness of our predecessors and part of what we can do, with them and for them in the body of Christ, is prayer for acknowledgement of the failure that is part of us not just of some distant 'them'."

During an emotional meeting of the Church's governing body in London, Rev Blessant explained the involvement of the Society for the Propagation of the Gospel in Foreign Parts in the slave trade. The organisation owned the Codrington Plantation in Barbados, where slaves had the word "society" branded on their backs with a red-hot iron, he said. He added that when the ancipation of slaves took place in 1833, compensation was paid not to the slaves but to their owners. In one case, he said the Bishop of Exeter and three colleagues were paid nearly £13,000 in compensation for 665 slaves. He said: "We were directly responsible for what happened. In the sense of inheriting our history, we can say we owned slaves, we branded slaves, that is why I believe we must actually recognise our history and offer an apology."

http://news.bbc.co.uk/1/hi/uk/4694896.stm

I think this may be appropriate, as long as it is also respected that it was from within the Church and Churchmen such as Shaftsbury, that the impetus also came to end the slave trade. That side of the coin must not be forgotten, else the picture is too one-sided.

Darwin was strong against slavery even back then:

Those who look tenderly at the slave-owner and with cold heart at the slave, never seem to put themselves into the position of the latter; - what a cheerless prospect, with not even a hope of change! Picture to yourself the chance, ever hanging over you, of your wife and your little children - those objects which nature urges even the slave to call his own - being torn from you and sold like beast to the first bidder! And these deeds are done and palliated by men, who profess to love their neighbours as themselves, who believe in God, and pray that his Will be done on earth! It makes one’s blood boil, yet heart tremble, to think that we Englishmen and our American descendants, with their boastful cry of liberty, have been and are so guilty.

But how far does one go in apologies for the past? Must the Germans of today be forever condemned to apologies for the atrocities of the Nazis? How much are today's people responsible for the actions of their ancestors? (and did those ancestors even have a say in the matter? - in most cases probably not?).

Clearly, the blatant refusal to acknowledge the crimes of the past, and whitewash it, is not good either historically or morally. The Turkish government still refuses to acknowledge the Amenian genocide, and that cannot be right, for if the past can be glossed over in such a cavalier fashion, what will be their record on human rights today? Those people who deny the holocaust ever existed have to distort history to suit their ideology. While all history is enfolded in interpretation, it is still true that some events either happened or did not.

England's past is often violent and bloody, but not all Englishmen had a say; indeed many were on the receiving end of injustice. Many had no say in how they were governed; indeed to say "the nation (alias the government)", or "the church" had a say in slavery ignores the fact that until recently, with reforms in governance, neither body has been answerable to much degree to its members, and certainly was not at the time of the slave trade. The average person did not vote, and had no representation in Synod or the running of the Church's affairs. How can they be held responsible? Why should they apologise?

And what of those crimes which have no clear anniversary? When did the persecution and wanton torture and judicial murder of witches end? What about the transportation of convicts and vagrants (including children) to the colonies? What about the social workers who fantasised about satanic cults and child abuse, and split families with dawn raids, and interrogation that would not have been out of place in the 17th century witch trials? What about the persecution of non-conformists and Catholics? What about judicial hanging, especially when the innocent were (as has happened on a number of occasions) been hung? Who gives apology for this? Where do we draw the line?

I ask these questions, not to give answers, but because I think that the whole issue of apology for the past is very emotive, but has not been considered thoroughly enough; instead, we have a trend, not unlike that following the death of Princess Diana, when the nation was gripped by a kind of hysteria, which swept the land.

If there is going to be any apology for slavery, then I think it should also be a focus for a strong anti-slavery drive, which names and shames those types of people who still enslave others, and those nations which still permit slavery today.

The Royal Gazette, in Bermuda, is highlighting this, and telling people to sign the online petition at Anti-Slavery International

http://www.antislavery.org/

But there is nothing much in the British press about that at all; most is about the abolition of the slave trade, and attitudes towards that in the past.

http://breakingnews.iol.ie/news/story.asp?j=166725640&p=y667z6zzx

Yet just look at this breaking news:

Europe's leading human rights watchdog has criticised Ireland for failing to sign and ratify an international treaty tackling modern-day slavery. The 46-nation Council of Europe approved the new convention in May 2005 to strengthen the campaign against human trafficking. It need to be ratified by at least eight member states to come into force, but the council said today that only three countries had already done so. It needed to be ratified by at least eight member states to come into force, but the council said today that only three countries had already done so.

I checked up and these are:

These are Austria, Moldova and Romania. NOT BRITAIN!

http://www.coe.int/t/DG2/TRAFFICKING/campaign/default_en.asp

The site notes:

Trafficking in human beings is the modern form of the old worldwide slave trade. It treats human beings as a commodity to be bought and sold. The victims are put to forced labour, usually in the sex industry but also, for example, in the agricultural sector or in sweatshops, for a pittance or nothing at all. Trafficking in human beings directly undermines the values on which the Council of Europe is based.

Surely it is sheer hypocrisy for Tony Blair to apologies for the slave trade, yet for Britain to fail to ratify the convention?

Tuesday, 5 December 2006

The Thing

Strong gales, sometimes severe, rain flooding out of the sky. A wild day, and a wilder night. It reminded me of Chesteron's "The Thing", where he comments, in the course of a comment on self-government:

The wind awoke last night with so noble a violence that it was like the
war in heaven; and I thought for a moment that the Thing had broken free.
For wind never seems like empty air. Wind always sounds full and
physical, like the big body of something; and I fancied that the Thing
itself was walking gigantic along the great roads between the forests of
beech.

The wind sang and split the sky like thunder all the night through; in
scraps of sleep it filled my dreams with the divine discordances of
martyrdom and revolt; I heard the horn of Roland and the drums of Napoleon
and all the tongues of terror with which the Thing has gone forth: the
spirit of our race alive. But when I came down in the morning only a
branch or two was broken off the tree in my garden; and none of the great
country houses in the neighbourhood were blown down, as would have
happened if the Thing had really been abroad.


I can imagine "The Thing", large, gigantic, uprooting trees, roots, houses, breaking down
the walls.

Extinction

Stephen Jay Gould wrote on man's extinction by Nuclear War in his "The Flamingo's Smile", written back in the early 1980s, when that was still a spectre hanging over us. But global warming is the new catastrophe, by which we might destroy the whole earth. His words still stand good here about life on earth, and the threat we bring:

I cannot imagine anything more vulgar, more hateful, than the prospect that a tiny twig with one peculiar power might decimate a majestic and ancient tree, whose continuity stretches back to the dawn of earth's time and whose trunk and branches house so many thousand prerequisites to the twig's existence.

The Alevis

It is a shame that more is not heard about the Alevis. These are a few extracts from
http://www.angelfire.com/az/rescon/ALEVI.html

I have highlighted some significant ecumentical points.



The Alevi constitute the second largest religious community in Turkey (following the Sunnis), and number some 25% (15 million) of the total population (Alevis claim 30%-40%!). Most Alevis are ethnic and linguistic Turks, mainly of Turkmen descent from Central and Eastern Anatolia. Some 20% of Alevis are Kurds (though most Kurds are Sunnis), and some 25% of Kurds in Turkey are Alevi (Kurmanji and Zaza speakers).

Some of the differences that mark Alevis from Sunnis are the use of wine for religious ceremonial functions; non-observance of the five daily prayers and prostrations (they only bow twice in the presence of their spiritual leader), Ramadan, and the Haj (they consider the pilgrimage to Mecca an external pretense, the real pilgrimage being internal in one's heart); and non-attendance of mosques.

The central ritual of Alevi religious life is the ayn-i cem (cem for short) celebration that is a replay of Muhammad's legendary heavenly journey (mirac) with the assembly of forty (kirklar meclisi), combined with a memorial to the suffering of the Twelve Imams. A sacrificial meal (lokma), a ritual alcoholic drink, nefes hymns accompanied by music on the saz, dance (sema), and the ritual lighting and extinguishing of candles, are elements of the celebration. The ayn-i cem takes place only when distruted outsiders are not present, and is held at night under great secrecy - a fact that opened it to Sunni speculations of immorality. Once a year this ritual is held under the leadership of a dede assisted by a rehber in a private house or a communal building (cemevi) attended by women on almost equal footing with men.

For Alevis, the ayn-i cem is as important as Kurban Bayram (Abraham's Sacrifice) to the Sunnis. This ceremony cannot take place unless all are at peace with each other, a condition attained by the questioning (sorgu, bas okutma) of all initiates to ensure reconciliation in the community. The dede is the chairman but all can take part in the judicial procedures whose aim is reconciliation, not punishment. Punishments include fines, corporal punishment, and excommunication.

After the questioning the real ritual starts: the initiation (nasip alma) of the new generation ssymbolises their progres from Seriat to Tarikat and is likened to a new birth. They enter a master-disciple relationship with a dede and vow (ikrar) to follow the Alevi path (yol). Then comes the ceremony of the twelve services (oniki hizmet) led by the dede, rehbar and elders.

Members of the community approach the dede in pairs, hand in hand, kneeling down and walking on all fours like lambs to kiss the hem of his coat. Sema music is performed and the men and women dance, some dancers going into a trance. Alevi mystical poetry commemorating the martyrs of the Alevi community is recited. The rite culminates with the "putting out of candles", when water is thrown on 12 burning candles to extinguish them in front of officiating elders. People moan, weep, and curse those responsible for the death of Ali and the martyrs.

A characteristic of Alevi society are the ideals of equality, justice, and respect for all, which give Alevi women a more respected status than that of Sunni women. Alevi women do not need to be veiled and are not as segregated, nor fear polygamy or one-sided divorce. They also partake equally in the religious life of the community.


A prayer by John V. Taylor

A prayer by John V. Taylor

If the time has come to make the break then help me not to cling, even though it feels like death. Give me the inward strength of my redeemer, Jesus Christ, to lay down this bit of life and let go, so that I and others may be free to take up whatever new and fuller life you have prepared for us, now and hereafter. Amen