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On Being with Krista Tippett is a public radio project delving into the human side of news stories + issues. Curated + edited by senior editor Trent Gilliss.

We publish guest contributions. We edit long; we scrapbook. We do big ideas + deep meaning. We answer questions.

We've even won a couple of Webbys + a Peabody Award.

How Aida Refugee Camp Got Its Name

by Trent Gilliss, senior editor

Kholoud Al Ajarma(photo: Trent Gilliss)

We met Kholoud Al Ajarma, a Palestinian woman who coordinates the arts and media activities for the Lajee Center, while conducting interviews within Aida refugee camp in the West Bank city of Bethlehem this past March. What a gift to meet her and take her photo, along with many others while working there.

Members of our staff all had different ideas about where she acquired her marvelous English accent; we were all wrong. But now we know. Maybe you’d like to guess? Listen to the audio clip above from this week’s show in which Kholoud tells a charming story about how Aida camp got its name. Submit a comment here, and I’ll post the answer shortly.

Katy Perry Enjoys God
by Trent Gilliss, senior editor
Singer and pop icon Katy Perry somehow continues to tap her conservative (Pentecostal?) Christian upbringing to cultivate her celebrity persona, non?
(terrysdiary, via beingvisual)
Katy Perry Enjoys God
by Trent Gilliss, senior editor
Singer and pop icon Katy Perry somehow continues to tap her conservative (Pentecostal?) Christian upbringing to cultivate her celebrity persona, non?
(terrysdiary, via beingvisual)

Katy Perry Enjoys God

by Trent Gilliss, senior editor

Singer and pop icon Katy Perry somehow continues to tap her conservative (Pentecostal?) Christian upbringing to cultivate her celebrity persona, non?

(terrysdiary, via beingvisual)


Do You Know the Way to Sacromonte?

by Taline Voskeritchian, guest contributor, with photos by Tamar Salibian

Path in Andalusia

The road may be — and almost always is — made of our footsteps, as Antonio Machado said, but there are places in the world, sacred sites, where arrival is at least equal to the effort of getting there, where our beginnings and our ends do actually know each other. The Camino du Sacromonte, which we recently climbed all the way to the Abbaye du Sacromonte at the very top of the trail is such a place.

We had begun rather unambitiously, meandering up and down through the alleyways of Albaicin, until we suddenly found ourselves on the Sacromonte trail. On one side was the lush landscape atop which sat the Alhambra; on the other side, and at a sharp elevation, we could make out the Abbey. It was a grey afternoon. We walked slowly and quietly, for there was not much sound around us save for a few tourists and locals, and the dogs of which there are an unusually large number in Albaicin. We stopped here and there, the landscape taking our breath away — literally. And then on a little bit more, and then another stop.

Vista Alegre

To Sacromonte

View of the Alhambra from the Road to SacromonteView of the Alhambra from the road to the Abbey of Sacromonte.

Then, it began to rain — first softly for a while, the droplets of whispers. The rain stayed with us all the way to the top, sometimes a mere hint, at other times a downpour. We continued walking for a long, long time, and then the rain became more ferocious as we made our way up the arch of the abbey. The path became more treacherous, but we persisted, stopping to catch our breath and then start again. For more than ten minutes, we ascended, our feet muddied, our hearts beating fast, our ears alert to the tiniest movement. But most of all, we were sustained by the smell of the absorbent landscape — the earth saturated with that moist fragrance, the vegetation holding the water in its roots but also on its surface.

Abadia del SacromonteEntrance to the Abbey of Sacromonte

It was not fear that seized me for that instant, though I may have expressed it in those terms. We’re alone, there’s no one around, just these two little women from Boston, speaking a foreign language, huddling against each other. It was awe, and awe is always mixed with an undercurrent of terror as though at any moment invisible figures — the ghosts of the gypsies for whose “education” the abbey was originally constructed in the seventeenth century — would suddenly jump out in an ambush. But it passed, that terror, leaving in its trail an unfamiliar but sweet sense of being gathered together, of being held, by the invisible hands and secret thread of the gods and their shadows, propelled by something transcendent.

We made it to the top and into the abbey, which was completely devoid of sound and sight. We sat in the foyer, looking out at the landscape ahead of us through the small iron gate. In the distance the Alhambra of the Muslims extended across the entire top of the mountains, and here, in this spot, the Christian abbey built on the grottos of the gypsies: a quintessential moment of faiths in violent embrace.

The Foyer of the Abbey of Sacromonte

We sat for quite a while, looking ahead and inward, waiting for the rain to subside, which it did not. No sense of triumph, no sense of victory, but something else, pure and of this place, at this moment. Perhaps this is what faith feels like, we said. This sense of being on top of the world, held — contained is a better description — by something invisible, something beyond this religious edifice. But ask the question and you’ve subverted the sentiment, you’ve sullied the faith. But if not faith, then what?

Sacromonte in the rain

There are places in the world where you can go down on your knees — even if you are a card-carrying secularist — and rail and curse and bless and thank your gods. Such places are removed from the push and pull of everyday life, from the noise and verbiage of human chatter. You can go down on your knees and when you come up again, you are less vulnerable, more resilient, at least for a little while — and a bit less wet. Camino du Sacromonte is such a place.


After some time, we decided to go down to the main road and find a way to get home. We did not have the foggiest idea, except that we had heard that bus #35 passed from the main trail.

Leaving the Abbey of Sacromonte

We made it back to the main trail, and within five minutes, bus #35 came speeding through the narrow street. It was going in the opposite direction, up to the Abbey, but the driver motioned to us to jump in. Inside the bus was a rowdy, laughing bunch of passengers whose noise turned wilder with each jolt and turn of the bus. They all seemed to know each other, or acted that way, which is more likely. Before we made it to the top, the self-appointed “leader” of the gang asked if anyone was going to the abbey. No one was, and so with a rather wild turn of the steering wheel our driver took a right downhill turn, which I thought would land the little bus at the base of the ravine on its side and throw us into an accident from which we would be delivered to the community of ghosts that inhabit these mountains. But nothing of the sort happened though the swerve was pretty precipitous.

We made it back to the main trail and to the Albaicin. No doubt the gods and the ghosts were on our side, all of them that roam these lands — Christians, Muslims, Jews, the gypsies, the heathens, the believers, the kings, the commoners. Those who were burned at the stake, those who were occupied, those who were expelled, and those who built their monuments on top of the destruction, the mayhem.

The ashes. All in the name of faith. But if not faith, then what?

Taline VoskeritchianTaline Voskeritchian is a translator and teaches writing at Boston University. Her work has appeared in many publications, including The Nation, BookForum, London Review of Books, Agni Review, and in Alik (Iran), Warwick Review(UK), Daily Star/International Herald Tribune (Beirut). She also blogs at Passages Home.

Tamar SalibianTamar Salibian holds degrees in film and photography from Cal Arts and Mass Art. She is pursuing a doctorate in media studies at Claremont Graduate School in California.

We welcome your original reflections, essays, videos, or news items for possible publication on the Being Blog. Submit your entry through our First Person Outreach page.


Play That Funky Bluegrass, White Boys

by Trent Gilliss, senior editor

This eight-year-old banjo player and his older brothers (11 and 13) just might knock your socks off with this version of Earl Scruggs’ “Flint Hill Special.” You ought to share this with your friends.

Sleepy Man Banjo Boys coverWhat may go unnoticed is the overtly religious language that peppers the The Sleepy Man Banjo Boys’ website. At the top of the page, embedded in the scrollwork of the trio’s logo, is a passage from the book of Psalms:

I lie down and sleep; I wake again because the Lord sustains me.

And their first album is promoted with a passage from Isaiah:

Seek justice; encourage the oppressed.
Defend the cause of the fatherless;
plead the case of the widow.

Why is it necessary to note this? While we are wowed by the talent of these boys, we may focus on the facts — technique, teachers, musical influences, and so on — and forget or ignore that something else may be core to what they do and why they do it. And knowing this, in and of itself, adds to our understanding of American culture: in this case, God, Bible, family, bluegrass.

(via publicradiointernational)


Bob Dylan, Musical Prophet: BBC Documentary Traces Singer/Songwriter’s Spiritual Journey on His 70th Birthday

by Nancy Rosenbaum, producer

'Bob Dylan, Rossilli Bay' by Peter RossPainting of ‘Bob Dylan, Rossilli’ by Peter Ross. (photo: Martin Beek/Flickr, cc by-nc-nd 2.0)

The BBC has released Blowing in the Wind: Dylan’s Spiritual Journey in celebration of the singer/songwriter’s 70th birthday. The radio documentary traces Dylan’s path from a Jewish boy bar mitzvahed in Minnesota through and beyond his conversion to evangelical Christianity in the late 1970s. Even if you’re not a die-hard Dylan fan, it’s well worth 30 minutes of your listening time.

The panoply of voices includes Bishop Nick Baines. A long-time Dylan fan, Baines likens the musician to a modern-day Old Testament prophet, someone who uses poetry to speak truth to power:

"He questions why it is the good people who get it right who end up strung up. … If you go back to the Hebrew scriptures that he grew up with, they’re riddled with these complaints, laments, and this question: ‘Why do the wicked prosper?’ But he comes from a tradition that does that. The Jewish community is very good at questions and Dylan gets it.

Bishop Baines and others point out that religious allusions and imagery are recurring in Dylan’s cannon. “Bob Dylan is very much drawing on ancient texts and integrating them into contemporary concerns,” says author Seth Rogovy. Selected lyrics from "Blowing in the Wind" such as “How many times must a man look up before he can see the sky?” echo specific passages from Isaiah and Ezekiel, says Rogovy.

Dylan’s musical and spiritual path have led him to explore Jerusalem’s Old City and the baptismal waters of Malibu. For Bishop Baines, the theological thread unifying Dylan’s life and work is his ongoing creative wrestling with the human condition:

"He’s constantly looking at human experience and his experience and the way the world is against this backdrop of God and his understanding of the scriptures. And my guess is if he lives to 100 he still will be doing the same thing. … What Dylan gets is the fact that spirituality isn’t divorced from reality. So Dylan moves through loneliness, love, sex, God, meaning, all of that. It’s all in there."

Live Video: In the Room with Walter Brueggemann

by Trent Gilliss, senior editor

Live Interview with Walter Brueggemann

May 18, 2011
(1pm CT/2pm ET) 
In the Room with Walter Brueggemann 
Minnesota Public Radio ~ Saint Paul, Minnesota

Krista Tippett will be speaking with Walter Brueggemann, a “provocative, interesting, challenging, and imaginative” voice in the Protestant mainline tradition who is best known for his book Prophetic Imagination.

The renowned Old Testament scholar and Professor Emeritus at Columbia Theological Seminary is credited with shaping generations of ministers and sermons with his prolific interpretations of Hebrew text and his poetic books of prayer. In this interview, Krista will draw out his passion for using ancient texts to guide our modern human experience.


"Do Not Rejoice When Your Enemies Fall"

by David P. Gushee, guest contributor

"Do not rejoice when your enemies fall,
and do not let your heart be glad when they stumble.”
Proverbs 24:17

Victims of 9/11 on PosterPhotographs of firefighters killed on 9/11 are seen outside the World Trade Center site after the death of accused 9/11 mastermind Osama bin Laden was announced May 2, 2011 in New York City. Bin Laden was killed in an operation by U.S. Navy Seals in a compound in Abbottabad, Pakistan. (photo: Mario Tama/Getty Images)

We feel compelled to respond today to the killing of Osama bin Laden by the United States and to the jubilant response across the nation.

A nation has a right to defend itself. From the perspective of the fundamental national security of the United States, this action is legitimately viewed as an expression of self-defense.

But as Christians, we believe that there can no celebrating, no dancing in the streets, no joy, in relation to the death of Osama bin Laden. In obedience to scripture, there can be no rejoicing when our enemies fall.

In that sense, President Obama’s sober announcement was far preferable to the happy celebrations outside the White House, in New York, and around the country, however predictable and even cathartic they may be.

For those of us who embrace a version of the just war theory, honed carefully over the centuries of Christian tradition, our response is disciplined by belief that war itself is tragic and that all killing in war, even in self-defense, must be treated with sobriety and even mournfulness. War and all of its killing reflects the brokenness of our world. That is the proper spirit with which to greet this news.

This event does provide new opportunities for our nation.

President Obama’s respectful treatment of Islam in his remarks, and his declaration that Osama bin Laden’s body was treated with respect according to Islamic custom, offers all of us an opportunity to follow that example and turn away from the rising disrespect toward Muslims in our nation.

A second opportunity is for the United States to reconsider the questionable moves we have made in the name of the war on terror. From our perspective, this includes the indefinite detentions of scores of men at Guantanamo Bay, the failure to undertake an official investigation of detainee interrogation practices, the increase in Predator attacks in Pakistan, and the expansion rather than ending of the ten-year-old war in Afghanistan.

We also now have the opportunity for national reflection on how our broader military and foreign policies — including the placement of our troops throughout the largely Muslim Arab world, our posture on the Israeli-Palestinian conflict, and our regular military interventions around the world, create a steady supply of new enemies.

There can never be any moral justification for terrorist attacks on innocent people, such as the terrible deeds of 9/11. But we must recognize that to the extent that our nation’s policies routinely create enemies, we can kill a Bin Laden on May 1 and face ten more like him on May 2. Might it now be possible for us to have an honest national conversation about these issues?

May we learn the right lessons from the news of this day. For Jesus’ sake.

This statement was originally published on the website of the New Evangelical Partnership for the Common Good on May 2, 2011.

David P. GusheeDavid P. Gushee is the Distinguished University Professor of Christian Ethics and director of the Center for Theology and Public Life at Mercer University. He is the co-founder and board chair of the New Evangelical Partnership for the Common Good, a columnist for the Huffington Post, Washington Post, and Associated Baptist Press, and a contributing editor for Christianity Today. Dr. Gushee also currently serves on the Church Relations Committee of the United States Holocaust Memorial Museum. He has published 12 books, including Kingdom Ethics, Righteous Gentiles of the Holocaust, Getting Marriage Right, and Only Human.

Krista's Washington Post Review of "Love Wins" by Rob Bell http://www.washingtonpost.com/entertainment/books/2011/04/19/AFkomnQE_story.html

by Trent Gilliss, senior editor

If you haven’t noticed, Rob Bell’s name has been turning up in lots of high-profile places — like the cover of Time magazine and on Good Morning America — over his take on the ideas of heaven and hell. The Washington Post asked Krista to review his latest book.

Her opening paragraph might give you an idea of where she stands on Love Wins

"Rob Bell’s provocative new book, Love Wins, has taken the world of American Christianity by storm — in particular the world of conservative evangelical Christianity. It’s among the top 10 on Amazon, though on the major print bestseller lists it is unfortunately relegated to categories like “Advice, How To, and Miscellaneous.” Nevertheless, Love Wins is an important book religiously — and in terms of American political and cultural life. Far more serious and intelligent than, for example, Rick Warren’s 2002 devotional blockbuster The Purpose Driven Life, which wrapped good, old-fashioned evangelism in a universalist, inspirational package, Love Wins is a powerful articulation of a new generation’s vision for evangelical Christianity, the nominal religious home of something like 40 percent of Americans.”


Tasting and Touching Transcendence: Engaging All the Senses Inside and Outside of Easter

by Krista Tippett, host

I have long been fascinated by Eastern Orthodox spirituality and theology, and I’m delighted to throw a spotlight on it in this holiest of Christian seasons in our show, "Restoring the Senses: Gardening and Orthodox Easter." In engaging all the senses — with incense, iconography, and lush hymnody — Orthodox worship conveys the incarnational message of Easter as a matter of routine.

In fact, in the Armenian Orthodox tradition of Vigen Guroian, every Sunday is in some sense a celebration of Easter. And in the passions of his life — as in the culture of generations of Armenians who came before him — he also tends the Easter themes year round through life, death, and resurrection in his beloved perennial garden.

There is a mystical collusion of the lofty and the literal, of sacred and earthly, in Guroian’s perspective. He describes how in Orthodox liturgy — as in gardening, as in life — “beginnings and endings” are repeatedly, transparently connected. And so an Armenian Easter commemorates the larger cosmic drama — beginning with the creation of the world, and human exile from the original garden of Eden, through eternity — that frames what the New Testament calls the “New Creation” in Jesus Christ.

That, of course, is high theology. But in Vigen Guroian’s imagination and in his garden, high theology is made three-dimensional, brought down in the most literal way to earth. So, for example, he describes the sacrificial labor of early spring, the time of Lent — the pruning, the mess, the clearing away that prepares him and his soil to “receive the gift.”

As he does so he not only evokes the grand themes of Easter, he vividly reveals the ancient, organic connections between many religious holidays of this time of year and nature’s cycles of fertility, decay, and regeneration.

At the same time, as Vigen Guroian remembers the aunts and uncles of his childhood, many of whom were survivors of the Armenian genocide of the early 20th century, he finds a connection between the gardens they cherished and the human tenacity to insist on the possibility of new life and resurrection out of every disaster.

I offer a handful of readings from Vigen Guroian as meditations on ancient, sometimes hidden, themes of this religious season that even the most devout of moderns might easily forget — exiled as so many of us are, by culture, from gardens.

From the essay "On Leaving the Garden" in The Fragrance of God:

"I have said on occasion that I think gardening is nearer to godliness than theology. … True gardeners are both iconographers and theologians insofar as these activities are the fruit of prayer "without ceasing.". Likewise, true gardeners never cease to garden, not even in their sleep, because gardening is not just something they do. It is how they live."

From the opening chapter of “On Leaving the Garden” in The Fragrance of God:

"In the Christian religion, sight has frequently been proffered as a metaphor for the experience of God. The medieval theologians spoke of the "vision of God" as the summum bonum, the highest good of the Christian life. They singled out sight as the “mystical” sense, the one that draws us deepest into communion with God. Dare I contend with souls so wise? For I have a notion that smell, not sight, is the most mystical sense. The garden has persuaded me of this.”

And, an excerpt from "Lenten Spring" in Inheriting Paradise:

"Lilies and hyacinths signify the resurrection, and I can understand why. But I have a pair of turtles that plant themselves in my garden each fall like two gigantic seeds and rise on Easter with earthen crowns upon their humbled heads. With the women at the tomb, I marvel."

William Blake’s Holy Thursdays

by Kate Moos, executive producer

William Blake's "Holy Thursday"William Blake, the English poet and engraver, wrote two poems entitled “Holy Thursday” — one a “song of innocence” and one a “song of experience.”

Each of them decry the wretched realities of children in poverty but tell different stories, in different tones. The Song of Experience begins, in outrage:

Is this a holy thing to see
In a rich and fruitful land,
Babes reduc’d to misery,
Fed with cold and usurous hand?

The Song of Innocence presents a picture of orderly and gentile charity to which the British class system condemned the poor. The poem ends with a sarcastic exhortation to “cherish pity, lest you drive an angel from your door.”

Both poems recall yet another Song of Experience, "The Human Abstract," which begins:

Pity would be no more
If we did not make somebody Poor;
And Mercy no more could be
If all were as happy as we.

Blake himself, of course, lived in abject poverty for most of his life and was actually buried on borrowed money in a graveyard reserved for dissenters and nonconformists.

Image courtesy of ©2003 Fitzwilliam Museum

Snoop Digs the Kosher Doggs
by Trent Gilliss, senior editor
This altered scene of The Last Supper is popping up in the strangest places and all over Tumblr. Here, Snoop Dogg warms up the room before the main act takes the stage. You know Jesus is big when Snoop’s just the opener!
Snoop Digs the Kosher Doggs
by Trent Gilliss, senior editor
This altered scene of The Last Supper is popping up in the strangest places and all over Tumblr. Here, Snoop Dogg warms up the room before the main act takes the stage. You know Jesus is big when Snoop’s just the opener!
Snoop Digs the Kosher Doggs
by Trent Gilliss, senior editor
This altered scene of The Last Supper is popping up in the strangest places and all over Tumblr. Here, Snoop Dogg warms up the room before the main act takes the stage. You know Jesus is big when Snoop’s just the opener!

Snoop Digs the Kosher Doggs

by Trent Gilliss, senior editor

This altered scene of The Last Supper is popping up in the strangest places and all over Tumblr. Here, Snoop Dogg warms up the room before the main act takes the stage. You know Jesus is big when Snoop’s just the opener!


Ronan Kerr Was Not a Judas: Betrayal and Peace in Northern Ireland at Lent

by Pádraig Ó Tuama, guest contributor

Police Officers Carry the Coffin of Constable Ronan Kerr
Police officers carry the coffin containing the remains of Constable Ronan Kerr to the church of the Immaculate Conception in Beragh, Northern Ireland on April 6, 2011. The First Minister of the British-controlled province, the Protestant Peter Robinson, broke with decades of tradition to attend his first ever Catholic mass as Constable Kerr was laid to rest. (photo: Peter Muhly/AFP/Getty Images)

While working with Holy Family Parish in North Belfast over the last few weeks, I have encountered much wisdom. One woman, Ann, quoted one of her university professors who said, “Any ideology carried to its logical conclusion is a dangerous thing.”

Now, I am sure that there are library shelves worth of arguments that could add nuance and subtlety to this statement. However, the death of Constable Ronan Kerr on April 2nd has given us something more weighty than a library to consider when reflecting on Ann’s quote.

Ronan Kerr was 25, involved in Gaelic Games and a member of the Police Service of Northern Ireland (PSNI). A Catholic, he was part of the growing sea change in the active members of the Police Service that was set up in response to the reports and enquiries and settlements and agreements of the 1980s and 90s. The organisational predecessor of the PSNI had a significant imbalance — for a 52 percent Protestant to 45 percent Catholic population, there was at times over 90 percent representation from the Protestant community. In an effort to redress this, the PSNI (formed in November 2001) had, up until two weeks ago, a 50-50 recruitment policy. A huge majority of Catholic/Nationalist/Republican groups have given backing to the organisational structure of the PSNI — but a fractionally small minority, allegedly including those who planted the bomb that killed Ronan Kerr, objected.

Ronan Kerr was possibly understood by this small minority as a traitor — someone who had abandoned the values of what it means to be Irish by joining the police service that serves a jurisdiction of Ireland that is not part of the Republic. I am guessing that this combination of Gaelic Games, formed with the dual purpose of promoting traditional Irish sports and culture, with active service as a policeman was considered a juxtaposition too far, and a contradiction that needed to be met with force.

The force that met him was placed under his car, in a small plastic container, and it exploded, killing him. The following day, on Mother’s Day, I thought about his mother. She spoke out last Monday with dignity, strength, and conviction.

Crowd Gathers in a "March for Peace" Rally in Omagh, Northern Ireland
Thousands of people walked in the “March for Peace” rally in Omagh, Northern Ireland on April 10, 2011. Commemorating the death of Ronan Kerr, a woman holds a sign reading “Not in My Name” with a photo of the murdered police constable. (photo: Peter Muhly/AFP/Getty Images)

It is Lent and, as part of my work, we are looking at unusual relationships in the gospels. This was how I met Ann. She is part of a parish group examining how Jesus of Nazareth related to people who were different, people who were marginalised, people who were on the fringes, whether because they were lowly or because they were haughty. As we meet together to discuss these narratives, we examine the characters involved and consider the question of to whom these stories might speak today, and how we might demonstrate the subtlety of relationship depicted in the interactions of the text.

Last week, a group of us considered Judas. Judas is depicted as a traitor. Matthew and Mark’s gospel accounts introduce Judas as the one who betrayed Jesus. Luke’s first mention of Judas paints him as a traitor, and John, in addition to calling him a traitor, calls him a devil.

It is safe to say that the writers of the gospels inherited the outrage of the original disciples — that one of them should betray Jesus. Yet, there is a story of Judas that we must consider. When he betrayed Jesus with a kiss, Jesus called him “Friend.” Following the death of Jesus, Judas repented, saying, "I have sinned in betraying innocent blood" before ending his own life.

As we discussed Judas, we thought that his agenda may have been a more political one — to begin a revolt, to start a flame with the small spark of an arrest of Jesus of Nazareth. That he was disappointed by the outcome of death is evident. And so, we gave time to widen the character of Judas in our imagination, seeing him beyond categories.

Irish society, north and south of the border, has at times been characterised by people who have loudly declaimed each other as traitors. In order to consider the question of who the character of Judas is in the gospel, we have had to pay attention to his own actions and his own words, not just the words of those who caricature him. If we are to apply something from a close narrative reading of the text, we must recognise that the term “traitor” is too easily used, and too easily thrown.

Members of the Public Write in a Book of Condolence for Police Constable Ronan KerrRonan Kerr was not a Judas, he was not a traitor. With his life, words, and body, Ronan Kerr was holding within himself identities that are symbolic of a shared and peaceful future for all on the Island of Ireland. He was one of many, Catholic and Protestant, who embody within themselves the delightful and radical combination of identities that one time were considered juxtapositional.

I believe that the character of Judas had lost his own self. He had forgotten what it meant to be in relationship with real people because his relationship with his ideology had become supreme. In some ways, I consider those responsible for the death of Ronan Kerr, who as yet have not yet claimed responsibility, to be addicted to the chaos that for so long dominated the life of society in the north of Ireland.

In light of Ronan Kerr’s death, we spent a long time speaking in a congregational group about how Jesus would speak to the bombers. We have outrage, fear, protest, desires for justice, and desires for peace each speaking loudly within us. If we are to learn from Judas, we can learn that an ideology, taken to its logical extreme, removed from the narrative of everyday, ordinary people who wish to live a peaceful life, is a frightening and dangerous thing.

About the image, middle: Members of the public write in a book of condolence for police constable Ronan Kerr. (photo: Jeff J Mitchell/Getty Images)

Padraig O TuamaPádraig Ó Tuama, a native of Cork, works in Belfast, Northern Ireland as a faith & peace worker of the Irish Peace Centres. His poetry and writing can be found at Hold Your Self Together.

We welcome your original reflections, essays, videos, or news items for possible publication on the On Being Blog. Submit your entry through our First Person Outreach page.


Indian Pilgrims “Collect Blessings” in the Holy Land

by Nancy Rosenbaum, producer

Prabhakar Kharchane
(photo: Trent Gilliss)

"This is like heaven for us." These are the words of Satish Kharchane who was traveling with his father Prabhakar to the Holy Land this month. Their family hails from Pune (Poona), India and were visiting the Church of the Nativity in Bethlehem, built on what is believed to be the site of Jesus’ birthplace.

Prabhakar, 77, whose health is declining, is visibly frail. He steadies himself on his son’s forearm as he walks with halting steps through the church’s nave. Both father and son are members of the Assemblies of God, a Pentecostal Protestant denomination. As Satish, 37, explains, their trip was the culmination of a dream delayed by family tragedy:

Growing up, Satish and his late brother Manesh learned about Israel through daily prayer and Bible lessons from their father. “We had seen Israel from the imagination of our father,” Satish writes. “What my father saw in his imagination, he [Manesh] wanted to show him in reality.”

Reflecting on his family’s pilgrimage to the Holy Land, Satish describes the experience as a “trip of collecting blessings.” Later on in our email correspondence, Satish says of his father:

He felt that as if his biggest goals of life have been achieved. By visiting Israel, he feels that he is so blessed as he had almost given up due to his poor health condition. In fact, many times during the trip he cried and shared his feelings of contentment and satisfaction. It was an experience like going to heaven for him.”

Like the South Korean Evangelical Christians we witnessed singing Jesus’ praises on the Mount of Olives a few days before, Satish and Prabhakar are living reminders of Christianity’s vast reach across time and geography, and that people around the globe cherish these holy sites with heartfelt and enduring reverence.


Sounds from Jerusalem: Hymns and Muezzins’ Calls from the Mount of Olives

by Trent Gilliss, senior editor, and Chris Heagle, producer

Asian Christians sing hymns on the Mount of Olives
(photo: Trent Gilliss)

We happened upon the most magnificent soundscape today while viewing the Old City of Jerusalem from the Mount of Olives. It’s a serendipitous few minutes of audio that gives you a feel of the magic of this sacred land and the way religions, people, and cultures continually bump up against one another.

What you first start hearing is a group of Evangelical Christians from South Korea singing a classic hymn. But, within a minute, just as these pilgrims finish, a new wave laps up the side of the ridge. A muezzin calls Muslims to prayer. Then, in stagger-start style, the muezzin’s call from Al-Aqsa Mosque summons another group of Muslims. The recitations float freely and nimbly, almost as if you could waft the layers of sound at your choosing.

We hope you enjoy! I’d appreciate hearing your reactions.


Immigration and the Indigenous Theology of Tupac Enrique Acosta

by Colin Bossen, guest contributor

Speaker Tupac Enrique Acosta, Tonatierra
Tupac Enrique Acosta speaks at march to the Arizona State Capitol Building on Cinco de Mayo 2010. (photo: ©Charles Dee Rice Photography/Flickr )

I did not go to jail expecting to meet a theologian. But jail was where I met Tupac Enrique Acosta. Tupac, like me, was arrested in front of one of the Maricopa County Sheriff’s offices for protesting against Arizona’s anti-immigrant law SB1070 on July 29, 2010. Unlike me, Tupac had an analysis of the bill’s place in history that put it firmly within the context of the ongoing repression of the indigenous peoples of North America.

Tupac, who would probably reject the label theologian, is the leading figure behind the Phoenix-based Nahuacalli, an organization that describes itself as “A Cultural Embassy of the Indigenous Peoples.” He is also closely linked with Puente, the grassroots organization behind many protests against SB1070 in Phoenix, and Puente’s leader Salvador Reza. Understanding his views on SB1070 illuminates that, for some, the struggle over immigration is about something larger.

In Tupac’s view the history of SB1070 does not begin in 2010. It begins in 1492 with Christopher Columbus’s arrival in the Western Hemisphere. Columbus’s “discovery” of the Americas prompted European political and religious leaders to develop what indigenous activists refer to as the “Christian Doctrine of Discovery.” This is the belief that because the lands of the Western Hemisphere were without Christians prior to 1492 they were free for the taking upon “discovery.” For activists like Tupac, the issues as stake in SB1070 are not so much political as theological.

Tupac shared his analysis with me as we waited to be processed through the legal system in holding cells and, later, when we were bunkmates in the cell block. More than once our conversations were interrupted when we were moved, it appeared arbitrarily, between cells. They were also interrupted when the Maricopa County Sheriff Joseph Arpaio came into our cell to “talk” with us. Sheriff Arpaio, who is currently under investigation by the United States Department of Justice Civil Rights Division, runs what he likes to call “America’s toughest jail.” He is known for his tactics of intimidating and dehumanizing prisoners, including trying to humiliate male prisoners by placing them in pink underwear and pink handcuffs.

Rather than intimidate us, Arpaio served as an unwitting example for our impromptu seminar on the Christian Doctrine of Discovery. Tupac suggested to me that the logical outcome of a legal system grounded in such a doctrine is laws like SB1070 and men like Sheriff Arpaio. SB1070 would not exist without the doctrine. Arpaio exists to enforce it.

Jailhouse Rock FlyerAs we sat together in jail, Tupac traced the history of the Christian Doctrine of Discovery from its origin to its often unacknowledged presence in contemporary debates about immigration. He suggested that the doctrine was first articulated in Pope Alexander VI’s 1493 Papal Bull Inter Caetera and the 1494 Treaty of Tordesillas between Spain and Portugal. Together these documents created a theological and legal framework that justified the expropriation and division of indigenous lands by Spain and Portugal.

In the view of Tupac and many indigenous legal scholars the framework created to facilitate the seizure of indigenous lands continues to form the core of much of federal property law today. This is particularly true as it relates to indigenous property claims. The indigenous legal scholar Steven Newcomb, for example, has found traces of the Christian Doctrine of Discovery within U.S. Supreme Court cases as recently as 2001.

Tupac believes that the principles of the Christian Doctrine of Discovery are operative in SB1070 as well. As he told me, “the purpose of SB1070 was to consolidate the perceptions of some white Americans around the idea of an America that is white in a continent that belongs to them.” In his view, SB1070 is just another attempt to assert non-indigenous dominance over the continent. After all, SB1070 is designed to enforce a border that divides not only the United States and Mexico but the indigenous peoples who belong to the Uto-Aztecan language group. They have been moving back and forth between what is now the U.S. and Mexico long before either country existed. SB1070 criminalizes their traditional freedom of movement.

As Tupac understands it, the struggle against SB1070 is the continuing indigenous struggle against colonialism. As he said in a talk, “When we did that marching… we didn’t come to legalize ourselves before the state of Arizona. We came to legalize Arizona… Now, let’s get this clear, colonization is illegal… If we’re going to legalize Arizona we have to decolonize Arizona.” Elsewhere he has written that “SB1070 is not a law.” He makes this claim because he believes that the entire framework of laws governing immigration rest upon the Christian Doctrine of Discovery. For him, the Mexican and Central American migrants are indigenous and those who would keep them from coming to the United States are the descendants of colonizers.

Tupac and I were briefly reunited when I traveled back to Arizona to stand trial. After a day-long trial, which touched on none of these issues, the judge ruled us not guilty. Then Tupac set to work again to educate people about the Christian Doctrine of Discovery and passed around a flyer titled “SB1070 is Not a Law.”

Colin BossenColin Bossen is minister of the Unitarian Universalist Society of Cleveland. You can read more of his thoughts on his blog, The Latest Form of Infidelity.

This essay is reprinted with permission of  Sightings from the Martin Marty Center at the University of Chicago Divinity School.

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