Tag Archives: politics

The Grey Wolf Escapes

Grey WolfForget your chemtrails, your big pharma, your New World Order; forget UFO abductions, Bigfoot and GMOs. This is the granddaddy conspiracy theory of them all. This one makes all the rest look like grade school gossip. It makes the petty conspiracies of local bloggers look like the diaphanous piffle they really are.*

What is it? That Adolf Hitler and Eva Braun escaped from Berlin in 1945 and survived until the 1960s in exile in South America. And his dog, Blondi, got out with them, too. And, in their marital bliss Adolf and Eva had two children after the war, living in their idyllic home in the Andean foothills.

No suicide, no bodies burned outside the bunker. Alive in Patagonia for 17 years after the war ended… the wet dream of neo-Nazis, racists, ISIS militants and soccer hooligans everywhere.

Of course, it’s not new: this tale has been around in one form or another since 1945, causing despair and hope (depending on your political leanings) for the past 70 years. It resurfaced recently in the book Grey Wolf, by Simon Dunstan and Gerrard Williams (Sterling, New York, 2011). The great conspiracy of our times, it is, and they tell it well.

As we quickly approach the 70th anniversary of Der Fuhrer’s death (or alleged death if you believe in this stuff), I’m sure it will raise its ugly head again in May of this year.

I remember reading books about the escape of Nazi leaders to South America – not necessarily Hitler – back in the 70s. The butchers Adolf Eichmann and Josef Mengele both escaped to South America (the former was caught in Argentina, the latter escaped capture and died in Brazil in 1976). Other Nazis could have escaped and lived out the remainder of their lives there, too – an estimated 30,000 escaped Germany after the war, many ending up in South America.

But Hitler? Braun? Bormann, too? That’s a stretch. it would be difficult if not impossible for that to be kept so secret for so long.

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Written by God?

American godI don’t pay as much attention to American politics as I suppose I should, in part because despite the entertaining craziness of some of their politicians, the internal politics seldom affect Canadians, and also in part because the craziness not only baffles me – it scares me. But this week I paid attention when I read year-old statements made by former House Majority Leader Tom DeLay, who is quoted on Rawstory as saying,

“I think we got off the track when we allowed our government to become a secular government. When we stopped realizing that God created this nation, that he wrote the Constitution, that it’s based on biblical principles.”

Whoa. Christian revisionism and theological ideologies packed into a single statement. And so wrong, I hardly know where to start.

The country I come from
Is called the Midwest
I’s taught and brought up there
The laws to abide
And that the land that I live in
Has God on its side
Bob Dylan: With God on Our Side

The US government was formed as a secular government from its birth. Separation of church and state and all that (First Amendment) was put into the Constitution quite early (1791). That amendment, Wikipedia tells us,

…prohibits the making of any law respecting an establishment of religion, impeding the free exercise of religion, abridging the freedom of speech, infringing on the freedom of the press, interfering with the right to peaceably assemble or prohibiting the petitioning for a governmental redress of grievances.

The nation itself was created by a loose group of soldiers and politicians, many of whom were either secular or even atheist, after a bitter and bloody war with Britain (and later, other nations). The Constitution was written by a smaller group of similarly motivated men. And it’s very definitely NOT based on biblical principles (principles which include stoning people for minor offences, killing your children, taking slaves, not eating pork and having animals maul children to death…).

Not to mention that the nation we know of as America wasn’t actually born overnight with the stroke of a pen, but is the result of more than a century of expansion, war, politics and exploitation. At least that’s the history as I understand it.

I’m pretty sure the millions of indigenous people who were killed, disenfranchised, hunted, humiliated, raped and brutally reduced to second class citizens don’t think it was the work of any benevolent god. You see the digits of a deity anywhere in that? DeLay obviously does; which speaks volumes about his personal vision of a god. A nasty, xenophobic, mean-spirited, vindictive god.

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Master Shih Te’s Words

I see a lot of silly folks
who claim their own small spine’s
Sumeru, the sacred mountain
that supports the universe.
Piss ants, gnawing away at a noble tree,
with never a doubt about their strength.
They chew up a couple of Sutras,
and pass themselves off as Masters.
Let them hurry and repent.
From now on no more foolishness.

This is poem XI* from Master Shih Te, a hermit on Cold Mountain; contemporary of and close friend to the Tang dynasty poet, Han Shan. This verse is translated by J. P. Seaton from his book, Cold Mountain Poems (Shambhala, Boston, Mass, 2009).

Only 49 poems attributed to Shih Te (also written as Shi De or  Shide) survive; most have distinctly Buddhist themes, but like this one, have metaphorical resonance outside the strict religious or spiritual framework.

This particular poem struck me as particularly relevant, when I read it in Seaton’s collection, this weekend. How much some people  think their own view alone gazes from the highest mountain, and all the rest of us are below them. How they think their own words are akin to scripture, and those of others are dross. But, as Shih Te says, they are merely ants gnawing at the bark of the great tree of truth, thinking their tiny jaws will topple it.

Foolishness,  he says, just foolishness.

* James Hargett translated it thus:

I am aware of those foolish fellows,
Who support Sumeru with their illumed hearts.1
Like ants gnawing on a huge tree,
How can they know their strength is so slight?
Learning to gnaw on two stalks of herbs,
Their words then become one with the Buddha.
I desperately seek to confess my sins,
Hereafter, never again to go astray.

** Sumeru, or Sineru, is the central peak in Buddhist cosmology and mythology: Sumeru rises above the centre of a ‘mandala-like complex of seas and mountains.’ We use a similar metaphor when we speak of the ‘Everest’ of things.

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Ontario’s Assault on Health Care

HomeopathyEarlier this month, the Ontario government took a shot at real medicine when it became the first province in Canada to regulate homeopathy. What the government should have done, if it had any real concern about our collective health or our health care system, is ban it.

Instead, although it at first seemed an April Fool’s joke, on April 1 the Wynne government announced legislation that will do nothing but legitimize and help spread this dangerous pseudoscience.

Clearly this was a political move,  since it is not motivated by scientific, medical or health-related concerns (nor, apparently information informed by actual science or medicine). But it’s playing to the gullible and the deluded fringe.

No amount of regulation will make homeopathy any more credible, or make it work. It is sheer and unadulterated bunk, and creating a ‘college’ for it makes as much sense as creating one for psychics or astrologers. Which I suspect will come hot on the heels of this move.

Worse, homeopaths will be self-regulating, like doctors and nurses. Talk about the inmates running the asylum. No actual medical or scientific oversight will be in place to dampen their already outrageous and potentially dangerous claims for their quackery. No common sense – let alone science or medicine – will interfere with their preparation of magic water.

Writing in Forbes Magazine, David Kroll commented,

One could be forgiven for thinking that homeopathic drugs are an April Fools’ joke.

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Revelations about Revelation

PBSIt’s got treachery, betrayal, politics, violence, skullduggery, sex, war, philosophy, politics, religion, an empire teetering on the brink of collapse, mystical visions, rebellion, emperors and slaves, angry priests accusing other priests, unrepentant martyrs going to their deaths in the arena, and the end of the world looming over it all. What more could you want?

It’s all in Elaine Pagels’ book, Revelations: Visions, Prophecy & Politics in the Book of Revelation. Reading it has been quite an entertaining experience, as she takes you through the turbulent early church history, through the philosophical and scriptural precedents, the fight to establish orthodoxy and the canon, the bitter confrontation with Rome and into the often violent internecine squabbles within the early Christian faith itself. And what better time be be reading this than at Easter?

If you thought religious fanaticism was a modern invention, you should read the history of the early Christian church. Followers in the first few centuries were torn – often violently and literally – between competing schools and beliefs. They were urged by their leaders to fight other Christians “unto the death” over doctrinal differences that seem barely comprehensible today. Religious leaders accused one another of crimes, of heresy, of vile acts – usually without even a shred of proof (sounds like some modern bloggers, doesn’t it?) and urged their followers to drive them out, tear down their churches and even slaughter their opponents.

And then there’s the fight over the canon: which books were chosen to be included and why – often accepted or rejected for deeply political and self-serving ideological purposes. Among them is John of Patmos’ apocalyptic and very politicized work, Revelation (not, as some people assume, the same person as the apostle John, nor by the author of the Gospel of John, who also was not the apostle, but rather the gospel is the result of a collective authorship).

Revelation was interpreted many, often contradictory, ways, as Pagels describes, by various schools and bishops, usually to bolster one side of a theological stance. Sometimes it was even claimed simultaneously by competing groups, each interpreting it to support their own views.

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National Poetry Month

National Poetry MonthApril is National Poetry Month in Canada. I don’t know if this gets widespread acknowledgement much less appreciation among the public and in the schools, but it should.

Poetry is an important part of our cultural lives, although it seems to me our collective passion for it has waned over the past few decades. I blame MTV, video games, rap music, Stephen Harper and cuts to education budgets. And maybe the phase of the moon. Whatever the cause, we seem to have less poetry in our lives, in our souls than we did in the past.

Okay, I don’t know why we don’t seem to have such a national passion for poetry as we once have, nor why we don’t value our poets as much as we once did, but I have my suspicions that it stems from our current popular culture, although the precise mechanism eludes me. Can observance of this event help rekindle our passion for poetry? Maybe – if anyone aside from the poets takes up the torch to publicize it.

According to Poets.ca:

Established in Canada in April 1998 by the League of Canadian Poets (LCP), National Poetry Month (NPM) brings together schools, publishers, booksellers, literary organizations, libraries, and poets from across the country to celebrate poetry and its vital place in Canada’s culture. The year 2015 marks the 17th anniversary of National Poetry Month in Canada.

This year we are encouraging poets and hosts to explore and savour the theme of Food and Poetry… we want to investigate the ways in which “food is personal, political, sensual and powerful”.

There’s also a Mayor’s Poetry Challenge,

Begun in 2012, the Challenge is an annual initiative through which municipal councils across Canada open their Council meetings with a reading from a local poet. The aim is for local communities to celebrate poetry, writing, small presses and the contribution of poets and all writers to the rich cultural life in our country.

I don’t recall reading about this when I was on council, nor can I recall anyone in office locally taking up the challenge. Which may not be because no one cares – it may simply be under-promoted. So I’ve sent it to our Mayor and hope she takes it on. Maybe it will spread.
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The Responsibility of Free Speech

The stages of argumentIn January, 2015, Marie Snyder, on her blog, A Puff of Absurdity, raised the question of how free should speech be. I share her concerns about the apparent limitlessness of our rights: our right to free speech is not matched to any inherent responsibilities, civic or moral, to behave in a mature manner, nor does it require anyone to speak the truth. And we are not taught in our educational system either the basics of argument (in the classical sense), rhetoric or even manners and civility.

I don’t always agree with her positions (although I did like her take on Montaigne), but this one I agree wholeheartedly with:

People say some truly cruel things, and I’m not convinced we should have a right to be publicly malicious.

Many people feel they have that right. And they willingly and eagerly trespass well beyond basic civility into libel and slander – often telling outright lies (as we know from the local blogosphere) and engaging in vulgar insults and name calling.

Snyder is also concerned about the venomous nature of those attacks and the very personal nature of some of the comments, well outside the forum for civic debate. Those attacks erode the credibility of the attacker, but they also fuel an online hatefest as others pile into the virtual mosh pit to contribute their venom to the mob frenzy.

As the newspaper’s editor, I always believed that a politician’s stand, speeches, votes and ideologies are open territory for criticism. And that criticism should be fair, any claims based on documented facts, and disagreement always made respectfully and civilly. It should never descend into a personal, ad hominem attack. And to resort to vulgarity and name calling is the lowest of the low in the ladder of civic engagement. Snyder writes:

Venting and criticizing are two different things with a different purpose and, as such, deserve a different forum. Venting is what we do with a close friend listening privately; it has no place in a public debate. This distinction is all the more important when openly criticizing people in positions of power further down the line – like MPs that you’re likely to see in your grocery story, or local journalists, or even teachers who didn’t sign up to be in the public eye in the same way politicians and journalists do. With open access to an online forum seen by millions, it has become far more important to teach argumentation skills at a young age, and to offer reminders everywhere. But if we can’t teach people to stop venting in public places, to actually control their own outrage like a theoretical grown-up might do, then I think (big breath) we need to have some legislation in place to prevent or punish this action.

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The Bully Pulpit

Theodore Roosevelt“I suppose my critics will call that preaching, but I have got such a bully pulpit!”

US President Theodore Roosevelt uttered those words in office (reported in the February 27, 1909, issue of The Outlook magazine), coining the phrase ‘bully pulpit’ in referring to the presidency as an ideal platform from which to expound his ideas and advocate his causes.

Of course, in his day, bully – a word with which Roosevelt was very fond – as an adjective meant ‘excellent,’ ‘first-rate,’ ‘jovial’ or just ‘good’ – a usage we still share when we say ‘bully for you.’ His bully pulpit, however, was a moral platform.

Roosevelt wasn’t commenting on having a platform of influence from which to bully people in today’s more common use of the noun to describe “a blustering, quarrelsome, overbearing person who habitually badgers and intimidates smaller or weaker people.”*

Both uses of the word bully come from the Dutch boele, meaning ‘lover’ and it was originally a term of endearment. They migrated to their odd, double meaning in the 17th century.

National Post reviewI came across the term recently in the title of Doris Goodwin’s book, “The Bully Pulpit: Theodore Roosevelt , William Howard Taft and the Golden Age of Journalism,” which I picked up last week, mostly for its references to the historical development of journalism.** But the politics also interest me and, since I am not as well-versed in American history and politics of that era as I am in other periods, I wanted to educate myself.

Roosevelt is fascinating in that he was a Republican and very progressive – yet it’s a party today we associate with backwardness, the entitlement of the 1%, racism, promoting anti-Christian policies while pretending to be devout and religious***, anti-environmental, anti-science, intolerant, corrupt, petty, mean-spirited spokespeople for whichever industry or corporation buys their votes.

Yet remarkably, in Roosevelt’s day, the Republicans were the progressive party, and it was under Roosevelt that the government put limits on corporate greed, stifled the robber barons, sponsored economic and monetary reform, protected the environment and created national parks, passed socially progressive laws for education and labour… quite the opposite of today’s narrow-minded and suspicious Republicans.

In part, I wanted to read Goodwin’s book to understand, if I can, how the GOP fell from such socially responsible heights to become the despicable, misanthropic and misogynistic party it is today. As the New York Times wrote in reviewing Goodwin’s book:

Let her transport you back to the turn of the 20th century, to a time when this country had politicians of stature and conscience, when the public believed that government could right great wrongs, when, before truncated attention spans, a 50,000-word exposé of corruption could sell out magazines and galvanize a reluctant Congress. The villains seemed bigger, too, or at least more brazen — industrial barons and political bosses who monopolized entire industries, strangled entire cities. And “change” was not just a slogan. “There are but a handful of times in the history of our country,” Goodwin writes in her introduction, “when there occurs a transformation so remarkable that a molt seems to take place, and an altered country begins to emerge.” The years covered in this book are such a time. It makes a pretty grand story.

In his career as a politician, Roosevelt had a very good, close relationship with the media. He engaged them in debate and discussion, created a separate room for the media in the White House, and challenged reporters over their stories – Roosevelt also coined the phrase ‘muckraker’. But it was a relationship based on mutual respect and civility. As Goodwin writes:

…Roosevelt had established a unique relationship with numerous journalists. He debated points with them as fellow writers; regardless of the disparity in political rank, when they argued as authors, they argued as equals. He had read and freely commented upon their stories, as they felt free to criticize his public statements and speeches.

Goodwin calls the relationship between Roosevelt and the media “collegial” – the New York Times suggests ‘symbiotic” as a better choice. As the NYT tells it, Roosevelt

…allowed reporters to question him during his midday shave. Editors and writers who caught his attention would be invited for luncheon conversations that might last until midnight. With his many favorites, Roosevelt exchanged voluminous correspondence, sometimes two or three letters a week. He shared early drafts of his major policy speeches and legislative proposals, and they briefed him on their reporting projects before publication.

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