Essays
Navajo
Koreans still have a 4-day mourning ceremony quite similar to the one held for the dead in Navajo communities. They mourn with loud crying and tears. They let out sorrow together to share the hurt of losing a loved one. I understand the phenomena as a means to create balance within the spectrum of emotions – as you are dealt a great sadness, the soul counters it by letting the sorrow run through one’s whole being. Similar to meditation, if you will, the mourning period allows the reaction caused by death (or karma) to pass through your mind, body, and soul. You realize the transient characteristics of life (such as death) – as a part of the eternal flow of existence. It helps in dealing with acknowledging emotions and problems that are unexpected or undesired, and as a result the mind explores a plethora of questions such as, “How is it possible?” “Where did it come from?” And “how do we cope with it?”
Traditional forms of knowledge such as songs, prayers, stories, and ceremonies were used to define and deal with various problems that have risen in many societies. The Navajos have maintained the cultural aspects that have come from studying traditional knowledge. In her book, Navajo Lifeways, Maureen Schwarz describes the Navajo origin story that provides the roots of many songs, stories, and ceremonies. She affirms the idea that the study, and interpretation of ancient myths (origin story) give birth to traditional forms of knowledge (culture), which provide insight on how to resolve arising problems. In this essay, I will examine how traditional Navajo knowledge and culture deal with contemporary issues such as the Hantavirus, health problems caused by uranium mining, and alcoholism. By making parallels between other societies’ traditional knowledge, I will exemplify how they all essentially encourage balance and harmony to lead a happy (at peace with), spiritual life.
The Navajo culture preserved their songs, ceremonies, and prayers as a larger are in a sense a “dramatic elaboration”, a mosaic of sorts, which contribute to the beautiful illustration of the greater origin story. The story explains through symbolism how problems of the past were dealt with throughout their history. The monsters symbolize disease brought on to themselves via immoral practices, and the objects used to conceive deformed babies signify the unnatural characteristics of sexual behavior (pg. 32). By studying the myth on various levels, it teaches in different layers to Navajos of all ages and sexes – from basic philosophies on life to developed code of morals and ethics.
Changing Woman is an important aspect of the story. She provides the Navajo people, who are designated as “peacekeeper” or “maintainers of balance” within the region, a collection of songs, stories, and ceremonies to help them through their endeavors. It is Navajo ancestors’ imploration to their descendants to realize the cause and effects of life, and further study the myths to find peace or balance in the world.
The Hantavirus that sprang up in 1993 is a perfect example of how the Navajo community reflected upon the teachings of the myth to deal with a problem of imbalance. Even though the rodents passed on the virus to humans, immoral sexual behavior fueled the spread of the “mystery illness.” The Navajos compared the “cactus, antlers, and stones” to unnatural sexual practice, and realized that it was the cause of the release of a “monster” that “ate” babies after they were born. By deciphering the symbolism embedded in their origin story, the Navajos figured how the virus was possible, where it came from, and how they need to cope with it. In other words, they identified the imbalanced nature of the problem, and dealt with it accordingly.
In comparison, the ancient Middle Eastern myths of the “tree of the Gods” explain the unavoidable threat that ancient animist communities of the area faced by a new and rising group of people.
There were many brothers and sisters who lived in what is now the general area between northeast Africa and east of the Mediterranean. They lived off the land as their fathers and mothers taught them, who learned from their parents, in accordance with nature. The parents taught the siblings one special rule – “not to eat from the tree of the Gods” – that was to be kept at all times. One sister however, went to the tree and ate from it, and obtained the knowledge that the gods had. She gave the fruit to her brother, who also ate it, and gained Gods’ knowledge. Because the other siblings still listened to their parents’ teachings, they did not eat from the tree. However, the two who did grew tremendously, and started to act as “Gods” in their own domain. The real Gods saw this and became angry, cursed the two siblings and said, “You will forever have dominion over your land as long as you and your sons live, and you will prosper. You will have a mark on your forehead that will show everyone your curse, but no one will be able to hurt you.”
By studying the story in different levels, one may conclude that deep symbolism reveal many aspects of life philosophies, and specific historical events that needed explaining to their descendants. The lessons taught by “parents” symbolize knowledge gained through countless generations of life experience – in accordance with nature. They were in short, animist, or hunter-gatherers, who knew how to live sustainably, and in balance. “Tree of the Gods” can be interpreted in numerous ways – some recent historians regard it as the “fertile crescent” of Mesopotamia, others regard it as the Nile, and they mostly agree in the fact that living in these areas brought out the “gods” in them. By tasting the fruit of controlled earth, where one settles permanently into an area to change the land as they see fit.
They decided what should grow, and what should be killed. They changed “nature” as they saw fit, something only the “gods” could do according to the animist communities’ view. The explosive productive nature in these new societies, based around these lands immediately allowed their expansion in order to maintain that style of life. Thus, the story above was told to the young animist, who was apart of a community on the run from their dominant neighbors, as a way to help him understand why they were running. Because the animist communities needed to follow the teachings of history, they could not hurt the children of the “ones who ate from the tree”. They were just too powerful. Even though this myth tells the story of a society’s decline, it is important to note that they tell it in the larger scope of “keeping harmony and balance” which includes “karma induced thinking” process that deals with “how it was possible, where did it come from, and how do we cope with it”. The societies that prospered from the fertile lands took up the story as their own, as the beginning of their origin story.
The Navajos lost many fathers, sons, and loved ones to the harmful effects of uranium. Many worked in the mines in unacceptable conditions, “drinking the water gathered in puddles which seeped in the mines” and coming home without a shower – only to pass the uranium residue to other members of the family. Many men died by the vicious effects of radiation exposure, and the Navajos lost a vital piece of their community. When faced with incompetent reprimands, and the deaths of numerous loved ones. The wives and children sought within their tradition to mourn and conduct ceremonies together to let go of the dead. Even though they saw to it that proper health precautions be made in the future for miners, the family accepted this fate with a form of meditation taught by their elders to let go – mourn loud for a few days – and move on. As explained above, the Navajo understand the greater cycle of existence. They recognize the teachings of the traditional knowledge – the importance of maintaining a sense of connectedness, and because one is still alive and a part of this world, they must focus on the here and now.
Similarly, the Navajo community deals with the continuing problem of alcoholism. In a larger society where Navajo men are ignored, unappreciated and “outcast”, they fall into alcoholism because of lost identity. Schwarz coins it “making and unmaking” of a person, which implies the concept that one’s sense of belonging in a society or world of connection and contribution is important for their healthy survival. The community observes alcoholism’s downward cycle as the result of helplessness, and ill respect. They mourn for the “lost ones” by pitying the karma that brought them to such a state, and again turns to traditional knowledge to find outlets for meditative inner triumph. By searching for the problem’s origin, and outlook, the Navajos look within and together to make peace with the inner struggles that force men to drink. They focus on a larger picture of inclusiveness within existence to find their importance in the here and now – among other family members, and their spiritual and physical well-being.
By embracing traditional knowledge as a blueprint for their life style, and in a deeper sense, philosophy, the Navajos are able to deal with various problems that arise. Centered on balance and harmony, their teachings and culture allow contemporary Navajos to hold on to their timeless direction as “peacekeeper” and “maintainers of balance”. The community’s dependence in the culture derived from traditional teachings affirm myths’ validity, and in return, the myths enlighten individuals’ affirmation on their world view, and furthermore, their attitudes on life.
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Freedom for Tibet: Another Approach
I shed numerous tears while reading The Autobiography of a Tibetan Monk by Palden Gyatso. His account of Tibet’s political and social conditions during the Cultural Revolution until his escape to India is emotionally engaging, and with shining credibility, depicts the abusive and oppressive manner in which the Chinese government ruled over Tibetans. While it is morally right to insist for Chinese apology and Tibet’s Independence, reality proves that such a superpower such as China will never let Tibet secede, nor even apologize for their cruelty. Other options must be explored. Admitting to Chinese rule, and working with China to gain a greater degree of religious and secular autonomy, similar to that of the Hong Kong model, may contribute to less suffering for Tibetans.
Discrepancies over details aside, the autobiography illustrated without a doubt, countless accounts of Chinese violation against human rights, which drew inevitable international attention and criticism. For many, it is only natural to demand for Tibetan freedom; history marks the clear development of two neighboring but different regimes, and cultural differences (language, etc.) support Tibet’s independent existence for some time. Even Korea was regarded a “brother nation” to China, and if history proved otherwise during Chinese expansion and Cultural Revolution, the entire Korean peninsula could quite possibly be in similar situations. Any unwanted occupation of others’ territory is an act of tyranny, and should be contested at all times.
Independence would bring Tibetans more happiness, religious and social autonomy, and less suffering, it may not be until China’s next regime change for Tibet to have a significant chance at it. What then, should the Dalai Lama do? How should he lead his people to less suffering? Karma proves that an action always brings about a reaction. Chinese occupation lead the Tibetans to react and resist, and since the Chinese government oppressed harshly, even peaceful Buddhists rioted to the brink of violence. The world is full of suffering. Although many young Tibetans disapprove of the Dalai Lama’s thoughts on consenting to Chinese occupation, it may be a Buddhist’s way to reduce suffering within the limitations given. The accounts of people suffering during the Cultural Revolution are not unique to Tibet. There are stories originating from Vietnam, North Korea, and even China that depict people struggling under oppression and abuse. They commonly depict many tug-of-war conflicts for power between the oppressor and the oppressed. Conflicts only bring on more suffering. Rather than strong, violent movements to break away from the Chinese, which will only invite further hardships, cooperative measures to live together with hopes of gaining more autonomy would fare better on the “karma scale”.
Although my knowledge and practice in Buddhism is novice, I am happy to say with certainty that Buddha teaches compassion for all beings. After all, don’t the Chinese suffer as well? If we are all in the cycle of rebirth together, Buddhist ethicists may argue that rather than secluding and dividing – embracing reality, embracing neighbors, and spreading compassion to widening circles may help China proper to move towards better, more mindful existence. Even Luther approves of the embracive attitude when he showed greater respect for a man who strived to be a good father, spouse, and neighbor than a monk who secludes himself from the world’s troubles. Energy directed to securing happiness for the present and future in the manner that is inclusive to greater spheres, should be valued over efforts of selfish betterment.
When one twists the Tibetans’ story into a bitter medicine, it could be explained that their suffering is a test of their beliefs. To overcome hardships and stand compassionate and victorious, they will be that much closer to enlightenment. In a world where capitalism and imbalance dominate many facets of society, the Tibetans’ struggles might influence China and their present course to develop with haste and disregard for nature, to lead the world in a mindful way, respecting differences, advocating greater justice and environmental consciousness.
It is difficult to put down a certain finger Tibet. While it is heartbreaking to read about Palden’s life that inspires readers to remember the past and cherish struggles as great lessons, it is just as heartbreaking to conclude that freedom for Tibet will not be a reality for a while. But hopes for a greater freedom, one that Tibetans could be a leading force in promoting, one that touches more people than imaginable, could be strived for through compassion, and persistent mindfulness.
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Abuse and Proper Use of Vocation: Relevance in My Life
In many facets of life and history, humankind is witness to numerous examples of proper use and also abuse of vocation. By exploring ideas presented by other theologians, Schuurman expands on what he considers as rightful application of vocation as a part of Christian living, and further addresses misconceptions and dangers posed by misunderstanding and abusing the idea. I wholeheartedly agree with most of his arguments expressed the chapter on abuse and proper use of vocation, and was very excited to read what he had to say, because he offers scholarly support that affirms what I intend to do in my life. In this response, I will briefly summarize Schuurman’s assessments, explain how it is appropriate in my life, and share what I intend to pursue as a vocation.
First of all, Schuurman reaches back to the fundamentals of Christian teachings. Concerned with the abuse of vocation, he states, “The main way to resist abuse of the notion of calling is to insist that life amid individuals’ varied callings or places of responsibility be governed by the common Christian calling to serve God and to follow Christ.” (Schuurman, 78) Life is embedded with choices that individuals must make whether they are small or large. No moment in one’s life is exempt for “work” or deeds as separated from the interconnected spheres of life. Everyone’s life constantly contributes to or hinders the arrival of God’s “shalom.” He argues for a consistent self-evaluation and criticism of one’s actions as to evaluate one, as Christians whose aim is above all, to love God, and all his creation – including your neighbor – by following the teachings of Christ.
Because we live in a world that is created through God’s good grace, but is also fallen due to human sin, there are many elements society where human corruption prevails in facets of human life. Schuurman identifies three ways in which the Protestant doctrine of vocation has been abused: (1) to justify idolatry of work, (2) to encourage illicit constrictions of love, and (3) to provide a cover for injustice. (Schuurman, 82) He incorporates many theologians’ opinions to shed a comparative light to his own views. Some theologians such as Ellul and Hauerwas believe that work and calling are separate. Hauerwas further argues that work is intrinsically unfulfilling, but necessary for survival, “as well as contributing to our interdependence as social beings,” (Schuurman, 84) implying that work could not have any notion of religious meaning nor could it be incorporated into Christian living. According to Ellul and Hauerwas, vocation is strictly a religious call that Christians receive to serve the Church. (Schuurman, 85)
Tolstoy, and Yoder make a pronounced objection to Luther’s view in validating reserving love and goods to the immediate family and loved ones before giving out to strangers in need. They believe that it may lead to other actions that are more directed for his own personal welfare. Yoder states, “It is an altruistic form of egoism when I defend my wife or my child because they are precisely my own.” (Schuurman, 89)
Schuurman also presents other’s opinions regarding the use of Callings to hide injustice. Winstanley condemns misuses of vocation, “Surely this power (of laws) is the burden of the creation…for through it pretend justice, yet the judges and law officers buy and sell justice for money, and wipes their mouths like Solomon's whore and says “It is my calling,” and are never troubled by it.” (Schuurman, 97) Emil Brunner also admits to the fallen world, “Precisely on account of their obvious necessity and utility they are at all times in danger of becoming idols by being transformed into absolutes.” (Schuurman, 99) Injustice is also linked to social hierarchy and capitalism.
In a hierarchical and capitalistic society, the notion of calling and vocation may be abused to justify the grueling state of workers or limiting individuals to roles based on gender, race, or religious affiliation. Schuurman presents feminist and liberationist ideas as well as Luther and Calvinist traditions to elaborate on these issues.
Schuurman agrees with Ellul and Hauerwas in that abuse of vocation pose great dangers when “human activity usurps divine activity in creation and redemption.” (Schuurman, 85) Humanity may act in selfish ways to oppress the weak and make restrictions on Christian love. However, he disagrees in the complete separation of work and vocation, because he believes, “vocation may be a powerful tool that integrates all spheres and relations of human life into a religious vision of love and service to God and neighbor.” (Schuurman, 86) In response to Yoder and Tolstoy, he argues that, “rather than constricting love of neighbor to be perverted into self-love, vocation expands the love from within special relations outward into ever widening circles, and finally to God.” (Schuurman, 90) Regarding challenges against the abuse of power and social hierarchy to promote selfish agendas, Schuurman sides with the feminists and liberation theologians in acknowledging the dangers that must be checked consistently throughout time. In short, I believe that Schuurman is conveying grayscale opinions amid black and white opinions, and encourage individual’s quest to incorporate the fundamentals of Christian ethics into their lives as much as possible.
Every one of us is living in a delicate and complex society, struggling to find footing on the uncertain paths ahead. In a society in which individuality is encouraged, it is difficult to uncover aspects of our lives, public or private, sincerely rooted in faith and community. We witness many incidents throughout our lives that do not coalesce with our morals and ethics, from local neighbors drowning in the trap of credit card debt, to neighbors on the other side of the world suffering as a result of foreign economic and political interests. Yes, many things in this world are difficult to understand. But because of the competitive nature of this new world order we have created for ourselves we are conditioned to fight and forget in order to survive: secure the means to obtain and maintain a comfortable, enviable life. In the process many lose sight of friends struggling under the pressure of “keeping up,” and of the freedoms fought for by our founding mothers and fathers, thus damning ourselves and our children to a cyclical grind that forces us to invest ourselves wholly in a system that cannot be agreed with. In essence, we wake up every day to go to work to make money so that we make participate in the consumption of goods produced my major corporations which lock us into a system of spending beyond one’s means, thus locking the majority of the population into a debt trap. And while we busy ourselves with economic survival, those in power continue to spend unimaginable capital to further extend their hold over the lives of the people of the world.
It is time to take action against this unjust system of economic slavery that encourage people to disconnect work from vocation entirely so that mindless work, and or work that contribute to an unethical value can be tolerated. It has been long overdue to take action against corruption and corporate selfishness that hide in the name of “calling” and “vocation”. So how do we incorporate vocation and calling in a fashion where “work” is not entirely separated to our “real lives”? How could I promote a lifestyle balanced between self-advancement and loving the neighbor? How do I start with those near me through calling and then spread the love into broader spheres of life? As Schuurman affirms, “rather than constricting love of neighbor to be perverted into self-love, vocation expands the love from within special relations outward into ever widening circles, and finally to God,” (Schuurman 91) there is a need for encouragement in community-oriented efforts to change how we live our lives that balance survival and promotion of “shalom”
I believe that creating small-scale intentional communities based on sustainable agriculture and business may offer that balance between survival and promoting Christian love. The process will be slow and incremental. First, there is an effort to launch a series of green businesses, and the first one will bear fruit in July 2007 if all goes as planned. Other businesses will be incubated with the financial help of the community as a whole, and with other individuals acting with a new kind of vision to carry out the communities’ mission, a long-term prospect of a coalition of green business is possible. Ventures such as a “green” construction company will renovate houses geared towards greener living as well as build new eco-friendly ones, and an organic restaurant will offer quality meals and improve the local agriculture industry. Based on the capital accumulated over the years from these businesses, and other small-scale ventures in motion among my larger circle of friends, we will consolidate our capital in acquiring one to two hundred acres near Northfield, in roughly seven years. Our goal is to build a series of condominium-style housing that are conducive to community living and are also eco-friendly. The members of the community will maintain a community farm and a good portion of the harvest will go to the restaurant. In return, the restaurant will share its profits with the community. The houses will have geothermal heating (heat from the earth’s warm depths) and a mid-scale windmill generator will aid in making the complex more self-sufficient.
As we begin to move toward self-sustainability and economic freedom, we will invest our time in pursuing long term goals, such as adding additional small houses so that we can eventually move out of the initial house, create a program with St. Olaf where young students can then stay at the large houses and learn about intentional communities. Creating a non-profit organization whose mission is to give loans or grants to other proposed sustainable business. Yes, we want to be farmers, entrepreneurs, living together and working together. Acting individually, such a goal would be impossible, but with community and with help from other Christians, we can make an alternative lifestyle possible – a self-sustaining lifestyle that will offer more time for self-reflection and for giving back to the community.
I hope that by reaching my goals and vocation, I will help myself and others to an economic freedom that will allow us to love the neighbor, first in smaller circles, but eventually to wider communities, so that I may contribute, whatever it will end up being, to a collective spiritual renewal that strives for “shalom”.