“A smug atheist reading of [Richard] Florida’s number-crunching would be that people who go to church a lot are less likely than people who don’t to move up the economic ladder. But a more accurate reading, I think, would be that people who who go to church a lot are more likely to move up. It’s the people who bend your ear about how much they love Jesus who are less likely to move up (and who are also less likely to attend church regularly). The irony is that it’s these zealots who want to claim an exclusive right to call themselves Christian.”—
You might want to read Richard Florida’s piece on The Atlantic Cities first and then follow it up with Noah’s reaction. Both are well worth reading and may lead you down all types of paths depending on your experiences and where you live, or have lived.
Moving beyond the debate of whether Facebook or other Internet use causes depression, researchers at Missouri University Institute of Science and Technology found that students who show signs of depression clearly have different patterns of Internet use. These students are more likely to share large files, send email, and chat online. Also, they are more likely to switch from application to application in a random manner, which is thought to reflect a difficulty with concentrating, and is one marker of depression.
Researchers hope this data can be used someday to help diagnose mental disorders by unobtrusively monitoring and analyzing the Internet behavior of a wider population. It may even alert the user when their usage starts to reflect a depressive pattern.
And, in attendance will be our former senior producer Colleen Scheck will be doing a bit of moonlighting forOn Being. During the next several days, she and Peter Clowney will be scouting potential voices for future interviews with Krista and blogging + tweeting some of the highlights and provocative ideas.
Here are the events they’ll be attending. If you have any suggestions or ideas about what to think about or ask, please drop us a line in the comments section:
THUR, MAY 31 8:00pm – 10:00pm “The Creator: Alan Turing & the Future of Thinking Machines” 8:00pm – 9:30pm “Madness Redefined: Creativity, Intelligence and the Dark Side of the Mind”
FRI, JUN 1 9:00am – 10:00am “Pioneers in Science: Featuring Elaine Fuchs” 7:30pm – 9:00pm “The Elusive Neutrino and the Nature of the Cosmos” 8:00pm “Quantum Biology and the Hidden Nature of Nature”
SAT, JUN 2 1:00pm – 2:00pm “On the Shoulders of Giants: A Special Address by Edward O. Wilson” 1:00 – 2:30pm “Internet Everywhere” 3:30pm – 5:00pm “Exoplanets : The Search for New Worlds” 3:30pm – 4:30pm “Einstein, Time, and the Coldest Stuff in the Universe 6:00pm – 7:30pm “Why We Prevailed: Evolution and the Battle for Dominance” 8:00pm “Why We Tell Stories: The Science of Narrative” 8:00pm – 9:30pm “Spooky Action: The Drama of Quantum Mechanics”
Can Turkey Inspire Egypt as a Religious Role Model?
by Mustafa Abdelhalim, guest contributor
Last week, Egyptians went to the polls to participate in the first presidential election since Mubarak’s downfall in February 2011. Going forward, the new president, who will be elected in the second phase of elections in June, should look to examples from other countries that have undergone successful democratic transitions.
When asked what leader outside their own country they most admired, a recent poll from the University of Maryland found that 63 percent of Egyptians answered Turkish Prime Minister Recep Tayyip Erdoğan, indicating that Egyptians may be interested in learning from Turkey. Turkey can serve as a relevant model because it has successfully dealt with three key challenges facing Egypt — the relationship of the army to a civilian government, economic growth and fostering positive international relations.
At the first ceremony of its kind, fencer and Olympic hopeful Ibtihaj Muhammad was recognized for her achievements as a Muslim sportswoman at the Ambassador Awards. The awards were hosted by the Muslim Women’s Sport Foundation the first week of May to recognize Muslim women in this field. They are a reminder that Muslim sportswomen have broken new ground in the world of sports and helped change perceptions in society at large.
Although there are more Muslim women competing in sports today than there have been in the past, they have an overlooked legacy. For example, Halet Çambel was the first Muslim woman who competed in the Olympics — and did so in 1936, representing Turkey. Many athletes like her were honored at the awards where Muhammad won the International Sportswoman of the Year. However, women’s sports participation in some countries is still limited.
One challenge some Muslim sportswomen have contended with is regulations about athletic dress codes — but they have also paved the way for other players who want to dress modestly while still competing in the games they love. In 2007, for example, the International Federation of Association Football (FIFA) placed a ban on wearing the hijab, or headscarf, during matches due to fears that it could lead to choking. The ban even led to the Iranian women’s football team being deemed ineligible from a qualifying match to play in the Olympics; however, this year, FIFA is planning to overturn that rule in light of new hijabs designed specifically for athletes. The decision will be announced on July 2 after further testing of the new hijabs to ensure their safety.
Muhammad says that her faith, which requires women to dress modestly, directed her choice to start fencing, a sport which requires players to cover themselves from head to toe. “Often times, when I’m in competition, I’m the only African American, the only black person, definitely the only Muslim — not only representing the United States but in the competition itself. It can be really difficult…” she said.
Given their diversity, Muslim sportswomen are an inspiration to young women around the world. Yet some young women from Muslim backgrounds still face challenges overcoming cultural restrictions either because their parents believe girls should not become athletes or perhaps simply because they do not have role models. However, these restrictions did not stop Pakistani runner Naseem Hameed, who won the gold medal for her performance at the 100-metre race at the South Asian Games in 2010, making her the fastest woman in South Asia.
As more athletes like Hameed come into the limelight, young women watching them may start to have higher expectations about what they can achieve, especially in sports.
Other Muslim sportswomen have contended with much bigger hurdles. Sadaf Rahimi, a 17-year-old boxer from Afghanistan, is one Ambassador Award nominee who overcame the lack of facilities to practice in and the difficulties of living under the Taliban — which banned women from playing sports. Rahimi, who will be representing Afghanistan in the London 2012 Olympics, shatters stereotypes about Afghan women. Like her peers, she counteracts the misconception that Muslim women cannot play sports, while demonstrating that perseverance can overcome even the toughest hurdles.
In another part of the Muslim world, Qatar recently announced that it will send female athletes to the Olympics for the first time. Brunei has also nominated a female hurdler and 400-metre runner, Maziah Mahusin, to join their Olympic team for the first time. Their participation in sports heralds a new era, one which is more inclusive of all women, and shows that governments are following where women are leading.
Many athletes at the Ambassador Awards said they never expected to excel as they have — a reality that shows young women that they are capable of achieving more than they may think is possible.
At the event, Muhammad reflected on how much her faith and sports have shaped her identity. “I would never have guessed in a million years that my hijab would have led me to fencing, to a sport, but also that I would have grown to love this sport so much. It’s so much a part of who I am; I can’t even imagine life without it.”
Marium Sattar is a multimedia and print journalist, and a recent graduate of the Columbia Journalism School in New York City.
A version of this article was published by the Common Ground News Service on May 22, 2012. Copyright permission is granted for publication.
When does On Being broadcasted in Gallup, New Mexico
Hey there, Anonymous—
Did you know that On Being is only broadcast on one station in New Mexico? And that’s on KGLP 91.7 FM on early Sunday afternoons at 1 p.m. We’re thankful that they carry our program and, if you listen, do what you can to support their services!
Getting Revenge and Forgiveness: Science That Liberates Us from Reductive Analyses
by Krista Tippett, host
I first began to gain a kind of respect for the revenge impulse in human life when we worked, in the early days of this program, on a show about the death penalty. I came to understand that revenge was the original “criminal justice system.” For most of human history, prior to the rule of law, prior to structures of justice that transcend the messiness of human interaction, the threat of retaliation has been a primary tool humans possessed to pursue justice and also to deter cycles of violence. I’ll never forget Sister Helen Prejean, a great campaigner against the death penalty,
describing anger as a moral response. The question, of course, is where we let that anger take us.
Now, as Michael McCullough lays out passionately, science is able to document how normal, and purposeful, our instinct for revenge is. In the brain, the instinct for revenge looks like a “craving,” a felt need that begs for satiation. We do range into the realms of global geopolitics in this conversation — to the world around Joseph Kony in Uganda no less — Michael McCullough is just as interested in the mundane forms this craving takes: in our reactions to neighbors and irritating co-workers or to our political opposites.
The good news is that Michael McCullough’s research is also revealing that forgiveness is hard-wired in us — purposeful and normal. He says that to think of forgiveness as a trait of the weak and the vulnerable reflects a simplistic imagination about evolutionary biology. We tolerate and excuse the deficits and mistakes of those we know and love and work with —
and even those we don’t love but need to work with — many times each day. Forgiveness doesn’t work in real life as it too often works in media portrayals of dramatic stories of conversion and high emotion. It happens constantly, and we rarely stop to glorify it with the lofty word “forgiveness.”
This science, in other words, liberates us from reductive analyses of ourselves and the world around us. If we accept the normalcy of our instincts both to revenge and forgive, and can see what triggers them both, we have more control over both.
On its cautionary side, it offers lucid explanation of why human societies remain vulnerable — physiologically, not merely politically — to falling back on retaliation and violence as a form of justice. When we cease to see our own well-being as linked to that of others, when we feel threatened by their very existence and are only able to see them amorphously as part of an opposing group, the forgiveness instinct becomes less possible and violence more likely.
This conversation with Michael McCullough heightens my sense of what is at stake in the present global and national moment. One the one hand, the interactivity of the globalized world should make it possible — even necessary — for us to know people far beyond our families and “tribes” as necessary to our survival and even our flourishing.
I am also deeply concerned, as we roll through another toxic election year, at how complete the chasms in American society have become. We have divided ourselves in countless ways — between red and blue, between the 99 percent and the 1 percent. Such distinctions are surely inevitable. But the utter lack of communication, courtesy, and curiosity across these divides seems new to me. Alarmingly, the religious traditions that have been humanity’s moral respositories are also implicated in some of these divisions. How intriguing to imagine that we might harness lessons of science towards a more reconciliatory, peaceable future.
For the marketer, the freelancer and the entrepreneur, the challenge is to level set, to be comfortable with the undone, with the cycle of never-ending. We were trained to finish our homework, our peas and our chores. Today, we’re never finished, and that’s okay.
One of the people we’ll be interviewing while in Turkey is Cemalnur Sargut. She is one of Turkey’s deepest and most inspiring spiritual teachers, who is leading a resurgence in the study and practice of Sufism, the mystical manifestation of Islam. She’s a magnetic personality who leads the Turkish Women’s Cultural Association in Istanbul, which reaches millions of people “who would like to apply solutions to today’s problems in the Sufi view that knowledge is a state to be practiced and worship is a journey toward love.”
When we’re researching and evaluating a guest for the show, we’ll often listen to recordings of her speaking. We try to gauge not only what kind of talker she might be — the tone, fluidity, and style of her voice — but also her willingness to bring herself into the conversation and tell stories to illustrate what she’s talking about.
Cemalnur Sargut has been a bit more difficult to surmise. Her native tongue is Turkish, so there’s not much audio or video out there of her speaking in English. But, in this audio above, she gives a lecture (which feels more like a dharma talk) to a California audience at the Baraka Institute in October 2009. She speaks passable English before switching back to Turkish with the aid of a translator.
I think there’s enough here to take the risk. It’s the depth of the content that is worth exploring. She shares her experiences about her love for her teacher, her reflections on the nature of the spiritual journey, and her recommendations for how to live a spiritually balanced life. Within the context of Turkey, this should be a dynamic conversation.
Now, how we equip our host with the proper preparation materials for a one-hour interview?
In The Sixth Month (A Poem About Pregnancy and Motherhood)
by Sarah McKinstry-Brown, guest contributor
Your inner ear has fully formed. You can hear now. I’ve heard of mothers playing their unborn babies Bach and Mozart because classical music makes the brain’s spatial connections arc towards one another like the fingertips of Adam and God in the Sistine.
I’ve played no such music for you, and maybe, some day, when the boy you pine for is majoring in architecture or when your brain goes cloudy as you stare at your pop quiz in geometry, you’ll hold this against me.
Truth is, I can’t bear headphones on my stomach, won’t force you to sit in the front row seat of your mother, the auditorium, while Pachelbel’s Canon fires off the synapses of your brain. For the same reason I can’t bring myself to have your father recite French or fractions into my belly.
No sonata or tongue or equation could teach us what we’re learning already: that to be human is to be heavy, to carry more than one heart inside you.
Sarah McKinstry-Brown is a poet and performer living in Omaha, Nebraska. She is the winner of the 2011 Nebraska Book Award for Poetry for her debut collection, Cradling Monsoons, and her poems are featured in The Spoken Word Revolution Redux. You can read more of her poetry on her website and her thoughts at Cradling Monsoons.
We welcome your original reflections, essays, videos, or news items for possible publication on the On Being Blog. Submit your entry through ourFirst Person Outreach page.
"From the day after the day of rest — that is, from the day you bring the sheaf for waving — you are to count seven full weeks, until the day after the seventh week; you are to count fifty days; and then you are to present a new grain offering to Adonai." —Leviticus 23:15-16
The same evening that 40,000 Orthodox Jews gathered for a rally to consider the dangers of the Internet (and its responsible use), an email from a local conservative synagogue arrived in my inbox to remind me of a ritual for observant Jews to count the Omer. The email message notes which day of the Omer should be counted after sundown, and comes with a prayer written both in English and in Hebrew. You can also get an app for it, follow reminders from Twitter @CountTheHomer, or read the daily prayers via your RSS feed.
“The preference for symmetry was the product of non-differential conditioning.”—
Photo by Mark Round/Flickr, cc by-nc-nd 2.0
Researchers at the University of Ottawa discovered that bumblebees don’t have a natural preference for symmetry in nature. In the journal Learning and Motivation, the Canadian scientists’ found that once bees learn to distinguish bilateral symmetry by rewards for symmetry, they begin to strive for the perfect flower.
Our Words Are the Most Powerful and Connective Tool We Have
by Krista Tippett, host
Sarah Kay and Phil Kaye perform at Da Poetry Lounge in Los Angeles in 2011. (photo: Da Poetry Lounge)
I experienced Sarah Kay at a gathering on Nantucket Island last fall. Collected there were the CEO of Google, the founder of the X PRIZE, and an eminent Broadway director. But each time this lovely 23-year-old took the stage to perform a poem, the audience quieted, reflected, and delighted in a completely different way. On YouTube, at TED, and in classrooms around the world, Sarah Kay has become an inspiration and role model for teenagers (and others).
She herself is well aware that it might sound surprising that poetry could galvanize a modern audience. When she and her friend and fellow poet, Phil Kaye, go into schools to introduce Project V.O.I.C.E., she says she finds herself fighting two sides to the same argument. She reminds teachers and administrators that what we call “spoken word poetry” is the same thing Shakespeare and Homer were about. To skeptical teenagers — who, she says, have often internalized an idea that they should shield themselves against amazement — she points out that spoken word poetry is also what Regina Spektor and Jay-Z do. As soon as we forget this, we reinvent it.
Sarah Kay talks about helping teenagers find their voices, which feels like familiar language in the 21st century. Listen to her closely — and take in the layers of response you have to her own poetry — and you see that she is doing something much more instructive and nourishing.
Her Japanese-American grandmother says she is an old soul. There’s something to that. In her slam poetry and spoken word poetry and singing and teaching, Sarah Kay is reminding young people today that our words are the most powerful connective tool we have — and not merely our most personal tool. We are called to be creative with our words, and careful without words, in our age that is technological but still as human as before.
I’ll end by pointing you to Sarah Kay’s performance of her poem, “Hiroshima.” She wrote this after a post-high school trip to Japan with her cousins. She did a lot of thinking there, as she tells it, about what we mean when we say we want to leave an impact on the world. We’ve also interspersed the sound of her performing other poems between a quietly beautiful conversation with me, where she puts words to what she knows about poetry, stories, and what happens within and between human beings.
When a Jain Marries a Bengali: An Indian Love Story That Defied Tradition
by Benjamin Gottlieb, guest contributor
Ashok Jain, his wife Neena, and family at their home in New Delhi. (Photo by Benjamin Gottlieb)
On the day of his wedding, Ashok Jain’s parents beat him mercilessly after he told them he married a Hindu woman.
“They didn’t accept my marriage,” said Mr. Jain, whose family practices Jainism, an ancient Indian religion that emphasizes non-violence. “They asked me to walk out of the home without anything… without even a toothbrush.”
Ashok Jain left his parents’ home in New Delhi 34 years ago with nothing but the clothes on this back. His marriage to Neena, a Bengali Hindu, tore his family apart; his parents, completely baffled by their son’s desire to marry outside his Jain religion, disowned him. He would not see his parents until his son’s first birthday, five years later.
In a traditional Indian marriage, partners are arranged for children by their parents, often at very young ages. The idea of wedding for love — let alone outside of one’s community — is seen historically as taboo. But Mr. Jain’s story of breaking conventional attitudes toward marriage constitutes a growing trend in India’s urban communities that rejects arranged marriages as the only acceptable union.
“The more important thing which spoke to me — above love and all that — was that I had to live for my own identity,” Mr. Jain, who works as a tour guide based in Delhi, said. “I wanted to stand on my own two feet and do what was right, regardless of any social pressure.”
A Complex System of Class in Castes
Strict laws concerning marriage in India are fortified by caste, a complex system of social stratification indigenous to the subcontinent. The system is demarcated by four major groupings, known as the varnas, and further stratified into subcastes or jati.
Mr. Jain’s family is from the third caste, known as the Vaishyas, which make up the merchant class of India. His wife, on the other hand, comes from a Brahman family, the highest caste.
“Surprisingly, the resistance came from my family, even though I was marrying up, so to speak, and she was marrying down,” Mr. Jain said.
Ashok and Neena met in Buenos Aires in mid-1970s while both of their fathers worked in India’s foreign service. At first, their families accepted Ashok and Neena’s friendship because, “we needed a fourth person for bridge,” Neena joked.
But when things became serious, Mr. Jain’s family, which he describes as more traditional, became very reticent to the prospect of them getting married. The thought of ripping apart their families forced the two to separate.
“We had decided that she would go her way and see boys and I would go my ways and see other girls,” Mr. Jain recalled. “We agreed to call each other when we decided to get married to someone else.”
After numerous failed attempts by their parents to arrange a marriage for each of them, Ashok and Neena decided to forego tradition.
“When we made the phone call, I said ‘I’m not getting married to anybody’ and she said the same thing,” Mr. Jain said. “And so we said, ‘What the hell?’”
Back in Delhi, the two wed at an Arya Samaj temple, a small sect in Hinduism that, among other progressive ideas, denounced the caste system in 1978. Unlike the typical Indian wedding, which boasts hundreds of guests and lavish party decor, Ashok and Neena’s marriage only included a few close friends; their wedding attendance, or lack thereof, would later exemplify the first few years of their lives together.
“Looking back, I was satisfied with whatever we had,” Neena, who works in Argentina’s New Delhi embassy, said. “It was hard to bring the kids up alone, especially the first year with my eldest son. Not having anyone to help me out, the frustration at times of taking care of our kids… that was hard.”
Intercaste Marriage in Rural and Urban Areas of India
In Mr. Jain’s India — which he describes as urban, educated, and modern — intercaste and interfaith marriages are becoming more commonplace. His two sons married sisters from the same Punjabi-Hindu family, and his close friends are made up of those who have either married outside of their faith or have progressive ideas about marriage.
“But my India is not the real India,” Mr. Jain said. “Changing norms, changing traditions, breaking traditions. This is not happening for a large part of the country.”
“Intercaste marriage is confined mostly to society’s elite,” said Sohail Hashmi, a writer and historian living in Delhi. “In [India’s] major cities, if you fall in love with someone from the wrong caste, it’s not so bad. But in rural parts of the country, marrying outside your caste could spell banishment or, in extreme cases, death.”
The killings Mr. Hashmi references stem from well-known horror stories in Indian khaps, or social councils in rural villages.
A common afterthought in an interfaith or intercaste marriage is the identity of the couple’s children. In a society that places great importance on one’s caste and religion for the purpose of identity, the children of interfaith marriages run the risk of being ostracized by society.
But that was never a concern for Mr. Jain and his two sons. When asked what his children’s caste or religion is, he responded emphatically, “No caste. No religion.”
“If you were to break it down, I’d say geographically I’m from Delhi but do I follow religion? No, I don’t,” said Sunny, Mr. Jain’s second son. “I had a very secular education as well, so until the end of high school I never really gave this a thought about ‘who is who’.”
When asked how he self-identifies, Sunny, a 30-year-old software entrepreneur, replied with a smile, “I don’t.”
Despite all turmoil associated with Ashok’s decision to marry outside his community, he admitted he now holds a more favorable opinion of arranged marriage.
“There have been cases when young people have come to my wife and I and said, ‘Oh uncle, you did this… so let us know what do you think?’ I tell them that it is not an easy decision, but it’s your decision,” he said.
“You have to decide what you want, decide what is right and wrong… and then, you have to face the baby.”
Benjamin Max Gottlieb is a multimedia journalist and photographer from Los Angeles, California. He is currently a web producer at The Washington Post and the art director of InTheFray.org. Follow him on Twitter at @benjamin_max.
Last fall, our host Krista Tippett attended the inaugural gathering of entrepreneurs, journalists, scientists, and artists who came together “to consider big ideas and the varying arc of those ideas as they shift from inception to action.” One of the other attendees was Ms. Kay.
As we were producing this show, Krista remembered her inspiring performance of the poem. Alas, it was nowhere to be found online, so she reached out to the project’s founder, Tom Scott, and received this fine recording. We did a bit of EQ’ing and compression and, voila!, we had our ending.
Enhancing YouTube Audio of Sarah Kay’s “Tshotsholoza” for Public Radio
by Trent Gilliss, senior editor
Making quality public radio and illustrating a guest’s point can be a tricky. Take, for instance, the poem going into the midpoint break of our interview with Sarah Kay. The clip is excerpted from Ms. Kay’s June 2010 performance of “Tshotsholoza” at the Acumen Fund’s *spark! event in New York City.
What we hoped for was a broadcast-quality recording. Unfortunately, the Acumen Fund only had a YouTube video of it. The audio is good but not great, but the strength of the content took precedent over the quality of the audio. So, our technical director stripped the audio from the video, imported it into ProTools, added some broadband noise reduction to minimize the buzz and hum, and then used audio compression to aid in some of the dynamic range.
First take a listen to the audio above. Then listen to the video below (with your eyes closed) and see if you can notice the difference.
The End of Racial and Religious Profiling in America?
by Nadia S. Mohammad, guest conributor
Police keep watch as Muslims rally in Foley Square during a protest of ethnic profiling by law enforcement in New York City. (Photo by Mario Tama/Getty Images)
As the American public reads of yet another report released on governmental surveillance of Muslim American communities, it is refreshing to know that for the first time since the 9/11 attacks, the US Senate Judiciary Committee, along with various state legislatures and federal agencies, are directly addressing long-held public concerns about racial and religious profiling — a practice within law enforcement that relies solely on race, religion or ethnicity to determine possible criminal activity. With these recent developments, could we finally be seeing the beginning of the end of racial and religious profiling in America?
The Senate hearing on racial profiling, initiated by Illinois Senator Richard Durbin, took place in conjunction with Durbin’s co-sponsored bill, the “End Racial Profiling Act of 2011” (ERPA), on April 17. Racial and religious profiling has become a particularly sensitive issue for Muslim Americans in the past decade, although it affects multiple racial, ethnic, and religious minority groups in the United States. In the United States, some assume that all individuals of South Asian or Arab descent are Muslim, and that being Muslim is somehow dangerous — which has led to members of these ethnic groups being profiled. Such practices violate the constitutional right to equal treatment under the law; moreover, racial and religious profiling is ineffective as it is based on unreliable assumptions about minority groups, rather than criminal behaviour profiles.
ERPA would also provide for additional training to help law enforcement, government officials, and neighborhood watch groups avoid using such tactics.
The political debate on the effectiveness of racial and religious profiling by law enforcement goes back several decades. Interestingly enough, when it last garnered high-profile political attention, it was former President George W. Bush who proclaimed, in a February 2001 address, that racial profiling is “wrong and we will end it in America.” He went even further to say that ending racial profiling practices would not compromise security.
Then came the attacks of 9/11 and what Bush once dubbed as “wrong” became an excusable right, in the name of national security. “In the national trauma that followed 9/11, civil liberties came face to face with national security”, said Senator Durbin, and all too often the promise of national security won, at the expense of Muslim Americans and other Americans who appeared to be Muslim.
The ERPA hearing comes at a time when racial and religious profiling is being actively challenged across the nation. Numerous civil-rights advocates and legislative officials have called for an investigation and independent nonpartisan oversight of the New York Police Department (NYPD), after it was reported that the NYPD systematically surveilled Muslim Americans and certain ethnic minorities in the area without probable cause.
After several police officers were arrested for illegally targeting and harassing Hispanic Americans in Connecticut, state legislators passed a definitive bill prohibiting “the stopping, detention, or search of any person” due solely to “race, color, ethnicity, age, gender or sexual orientation.”
The decades of grassroots organizing have also allowed civil-rights groups to provide the public with better tools and technology to empower themselves when faced with harassment by law enforcement. The Sikh Coalition, for example, recently launched a mobile application that allows travellers to file direct complaints with the government if they feel they have been unfairly profiled. In turn, these groups have been able to provide advocacy organisations and legislators with better assessments of the extent and the overall ineffectiveness of racial and religious profiling.
Some federal agencies, after public pressure, are taking measures to prevent organisational discriminatory practices. Both the military and FBI have initiated steps to review their training materials, due to recent reports of their use of severely Islamophobic materials. Last month the Chairman of the Joint Chiefs of Staff for the US armed forces ordered a review of the military’s training material in its entirety to ensure it does not contain Islamophobic content. This month, the FBI is holding workshops titled “Combating Islamophobia: Truths and Myths about Islam.”
While it is difficult to tell, at this point, what the standards of either the military or the FBI are in determining what constitutes Islamophobic material, the attempt to instill better standards is a small step forward.
The passing of ERPA would be a significant achievement at the federal level, but undoing the damage of decades of racial and religious profiling will be a lengthy process. This is only the beginning — in going forward, more legislators and law enforcement agencies will also need to critically examine their discriminatory practices and materials while allowing for greater transparency. Local and federal law enforcement officers will need training to better understand and spot possible criminal behavior using more effective practices than racial profiling.
In ending racial and religious profiling and ensuring our civil-rights are protected, it is important to remember that we are not compromising our security; instead, we are enhancing our safety and building stronger working relationships between law enforcement and community members.
The day will come when man will have to fight noise as inexorably as cholera and the plague.” So said the Nobel Prize-winning bacteriologist Robert Koch in 1905. A century later, that day has drawn much nearer. Today silence has become an endangered species. Our cities, our suburbs, our farm communities, even our most expansive and remote national parks are not free from human noise intrusions. Nor is there relief even at the North Pole; continent-hopping jets see to that. Moreover, fighting noise is not the same as preserving silence. Our typical anti-noise strategies — earplugs, noise cancellation headphones, even noise abatement laws — offer no real solution because they do nothing to help us reconnect and listen to the land. And the land is speaking.
We’ve reached a time in human history when our global environmental crisis requires that we make permanent life-style changes. More than ever before, we need to fall back in love with the land. Silence is our meeting place.
It is our birthright to listen, quietly and undisturbed, to the natural environment and take whatever meanings we may. Long before the noises of mankind, there were only the sounds of the natural world. Our ears evolved perfectly tuned to hear these sounds-sounds that far exceed the range of human speech or even our most ambitious musical performances: a passing breeze that indicates a weather change, the first birdsongs of spring heralding a regreening of the land and a return to growth and prosperity, an approaching storm promising relief from a drought, and the shifting tide reminding us of the celestial ballet. All of these experiences connect us back to the land and to our evolutionary past.
One Square Inch of Silence is a place in the Hoh Rain Forest, part of Olympic National Park — arguably the quietest place in the United States. But it, too, is endangered, protected only by a policy that is neither practiced by the National Park Service itself nor supported by adequate laws. My hope is that One Square Inch will trigger a quiet awakening in all those willing to become true listeners.
Preserving natural silence is as necessary and essential as species preservation, habitat restoration, toxic waste cleanup, and carbon dioxide reduction, to name but a few of the immediate challenges that confront us in this still young century. The good news is that rescuing silence can come much more easily than tackling these other problems. A single law would signal a huge and immediate improvement. That law would prohibit all aircraft from flying over our most pristine national parks.
Silence is not the absence of something but the presence of everything. It lives here, profoundly, at One Square Inch in the Hoh Rain Forest. It is the presence of time, undisturbed. It can be felt within the chest. Silence nurtures our nature, our human nature, and lets us know who we are. Left with a more receptive mind and a more attuned ear, we become better listeners not only to nature but to each other. Silence can be carried like embers from a fire. Silence can be found, and silence can find you. Silence can be lost and also recovered. But silence cannot be imagined, although most people think so. To experience the soul-swelling wonder of silence, you must hear it.
Silence is a sound, many, many sounds. I’ve heard more than I can count. Silence is the moonlit song of the coyote signing the air, and the answer of its mate. It is the falling whisper of snow that will later melt with an astonishing reggae rhythm so crisp that you will want to dance to it. It is the sound of pollinating winged insects vibrating soft tunes as they defensively dart in and out of the pine boughs to temporarily escape the breeze, a mix of insect hum and pine sigh that will stick with you all day. Silence is the passing flock of chestnut-backed chickadees and red-breasted nuthatches, chirping and fluttering, reminding you of your own curiosity.
Have you heard the rain lately? America’s great northwest rain forest, no surprise, is an excellent place to listen. Here’s what I’ve heard at One Square Inch of Silence. The first of the rainy season is not wet at all. Initially, countless seeds fall from the towering trees. This is soon followed by the soft applause of fluttering maple leaves, which settle oh so quietly as a winter blanket for the seeds. But this quiet concert is merely a prelude.
When the first of many great rainstorms arrives, unleashing its mighty anthem, each species of tree makes its own sound in the wind and rain. Even the largest of the raindrops may never strike the ground. Nearly 300 feet overhead, high in the forest canopy, the leaves and bark absorb much of the moisture … until this aerial sponge becomes saturated and drops re-form and descend farther … striking lower branches and cascading onto sound-absorbing moss drapes … tapping on epiphytic ferns … faintly plopping on huckleberry bushes … and whacking the hard, firm salal leaves … before, finally, the drops inaudibly bend the delicate clover-like leaves of the wood sorrel and drip to leak into the ground. Heard day or night, this liquid ballet will continue for more than an hour after the actual rain ceases.
Recalling the warning of Robert Koch, developer of the scientific method that identifies the causes of disease, I believe the unchecked loss of silence is a canary in a coal mine-a global one. If we cannot make a stand here, if we turn a deaf ear to the issue of vanishing natural quiet, how can we expect to fare better with more complex environmental crises?