Khaipi, a peace studies professor in Thailand and a Chin religious freedom activist
What do I love about America? I love the land, one of the most spectacularly beautiful countries in the world (and I’ve visited many of them). I love walking our long stretches of beaches, hiking our majestic mountains, seeing the desert skies, walking beside the rivers, sailing along the coasts, and visiting hundreds of lakes in my home state of Michigan, where I camped as a kid. I even love some of our big cities! “O beautiful for spacious skies, for amber waves of grain, for purple mountain majesties, above the fruited plains.” I love our many diverse cultures, including their music, their food, their art, their sports, and their particular stories and histories.
I especially love our best national values: freedom, opportunity, community, justice, human rights, and equality under the law for all of our citizens of every race, creed, culture, and gender, not just for the rich and powerful. In particular, I love our tradition and history of democracy, its steady expansion here, and how it has inspired the same all over the world. We take legitimate pride in seeing how our founding documents have been the models for many new nations.
Whenever I hear the term Common Good I think of Thomas Paine’s infamous pamphlet Common Sense,which challenged the British government and the royal monarchy, but did not challenge the institution of slavery. As an African-American woman I enter the Common Good conversation cautiously because I know that in our society we have a habit of taking what is good for Western hegemony and making it the standard for everyone else.
As we pursue the Common Good, let us remember what was once considered common and good during earlier points in American history: chattel slavery, indigenous genocide, and institutionalized sexism. To truly come to a Common Good, we need to honor a diversity of voices and challenge our assumptions about what is common and what is good. Our default is to take what is good for our culture, gender, or community and make it the common standard for all. I have experienced being invited into organizations that were aiming to do good in the world, but an expectation existed that I would be silent about my unique concerns as an African woman. I know that denying my reality can never be good for my spiritual, physical, or social well being.
I’m a fan of TIME Magazine. It offers concise, intelligent summaries and opinions on the news that help keep me up with current events. They had an interesting article in the last few weeks about the factors that seem to affect a political party’s election results in the upcoming cycle. From their findings, it’s the party perceived to be most optimistic about the nation’s future that tends to come out on top. A fascinating bit of psychology, if not necessarily scientifically rigorous in its conclusions.
And then, in the most recent issue, there’s a pages-long piece by Bill Clinton called “The Case for Optimism,” which outlined five reasons to look ahead with hope toward our collective future. Coincidence? Maybe. But the timing of the two pieces, particularly only weeks out from a presidential election, seems more than a little bit opportunistic.
Call me cynical, but never let it be said that I’m above holding the Democrats’ feet to the fire when they pander. Yes, both parties do it, but it seems to me it’s most effective when it’s a little less in-your-face about it. President Obama rode a tide of optimism into the White House four years ago, only to watch his support erode after the reality didn’t live up to the speeches in many cases. But we wanted to hear it, and it worked. So it’s no surprise they’re giving it another go-round.
But are there grounds for such high hopes?
Members of the Syrian opposition generally want a democratic government that protects the rights of minorities, though many also want a constitution based on Islam, according to a recent survey.
Their aspirations are important because the Obama administration has said it is refraining from arming the opposition, which has been pummeled by Syrian security forces for 18 months, in part out of fear of igniting sectarian violence. There's also fear that weapons would reach Islamist radicals who would threaten allies in the region.
The survey by the International Republican Institute, which trains democracy activists around the world, found high support for a government that "respectfully acknowledges religion" and treats all religions equally. The second-most popular model of choice was for a constitution "based on Islam."
"Most of the opposition is Sunni Muslims and they are democratically minded, but they want a government based on some kind of Islamic law or that follows Islamic guidelines," says Elizabeth O'Bagy, an analyst at the Institute for the Study of War who helped the survey writers find contacts in the opposition movement.
Initial results from Egypt’s first round of elections produced an unexpectedly large showing for Islamists. The Freedom and Justice Party of the Muslim Brotherhood gained approximately 37 percent of the seats selected from political party lists, in line with predictions. The real shocker was the 24 percent vote obtained by the al-Nur party of the Salafi movement. The Salafis are extreme conservatives who favor restrictions on the role of women and Saudi-style controls on public morality. Liberal-left parties in the various party blocs gained about 37 percent. The results are very preliminary, with two more rounds of voting still ahead.
President Obama said he’d make a decision on the Keystone pipeline after the election.
The decision to not decide until later was a victory for environmental activists, as the pipeline would be a serious threat to the ecosystems it passes through should it spring a leak (TransCanada has already had 12 oil spills in 2011 alone. That’s 12 too many, by the way.)
Today is the Feast of Christ the King, the last Sunday in our church year.
I always find it a strange feast to celebrate in a democracy, in which the whole point is that we do not have kings, but shared authority vested in the people and temporarily delegated to elected leaders. What does thinking about Jesus as a King mean to folk like us?
This year it is particularly strange, for, with the exception of the marriage of William and Kate, this has been a bad year for kings. Monarchs, tyrants, plutocrats, and autocrats of every stripe have found themselves under assault from a powerful wave of populism, as the citizens of country after country have risen up to hold their leaders accountable for their stewardship of their nations. Throughout the Middle East and in parts of Europe and the United States, the official narrative of power has been held up and judged against another set of ideas, one that speaks of fairness, liberty, and raising up the poor. Ruler after ruler has heard a cry that translates, roughly: “as you did it to the least of us, so shall it be done to you.”
Christ is a different kind of king, and his authority always calls our leaders to account, whatever the form of our government or our political preferences. Christ embodies a form of leadership that is rarely seen in our world. In the ordinary scope of things, our leaders wear nice suits and inhabit the corridors of power and cut deals with the wealthy and the powerful. Christ, however, threw in his lot entirely with those whom the doors of power shut out. He would talk with anyone, eat with everyone, and, in the end, died among the refuse of his people. He was a leader who led from below.
One year of prison costs more than one year at Princeton. Capitalism and social justice. OpEd: The values discussion we're not having. 'One Day's Wages' fights poverty two years on. Government aid helped cut U.S. poverty nearly in half. Religion-friendly democracy and democracy-friendly religion. And Newt Gingrich says God forgave him.
Editor's Note: HuffPost Religion is running a series of posts by Sojourners' Director of Mobilizing Lisa Sharon Harper and D.C. Innes, her co-author on the new book, Left, Right and Christ: Evangelical Faith in Politics, about how Christians should view social issues. Their first issue is Occupy Wall Street.
From the official statement by #OccupyWallStreet: "As one people, united, we acknowledge the reality: that the future of the human race requires the cooperation of its members; that our system must protect our rights, and upon corruption of that system, it is up to the individuals to protect their own rights, and those of their neighbors; that a democratic government derives its just power from the people, but corporations do not seek consent to extract wealth from the people and the Earth; and that no true democracy is attainable when the process is determined by economic power."
In his column last week, Sojourners chief Jim Wallis talked about his frustration with the perennial misuse of the word "evangelical" by various media to describe folks and ideas that, in his view, and that of many of us who self-describe as evangelicals, don't bear any resemblance to what we understand that term to actually mean.
Below is a compilation of recent media reports where the word "evangelical" is invoked. When you read these, evangelical brothers and sisters, do you recognize yourself in how the word is used and defined? Or does it ring false to you and your understanding of what "evangelical" really and truly means?