Tagged: mormonism RSS

  • mormongandhi 22:02 on July 11, 2010 Permalink | Reply
    Tags: capitalism, free market, liberals, mormonism   

    mormon liberals could loose the culture war 

    One might say, and rightly so, that “Latter day Satyagraha” (this website) is a nonviolent practitioner’s contribution to a liberal Mormon spirituality. An acute problem is that the site’s content is probably alienating the very people to whom this message might actually matter. To some Mormon readers of my site, the experience might be rather refreshing. Finally a view that represents their values, as well as their understanding of Mormonism as a progressive form of Christianity. For other readers, this site is just another example of some quasi-educated and out-of-touch-with-reality dissident putting forth “precepts of men mingled with scripture”.

    But when the economy is taken out of politics, and religions become void of social criticism against those who have power and money (the latter are actually put on a pedestal of what religionists should aspire to becoming), we are left with a value-based politico-religious debate set between “progressive” and “conservative” values: pro-choice vs. pro-life, equal marriage rights vs. protection of traditional marriage, anti-war vs. support our troops, greater role of the state in limiting big business (market regulation) vs. greater self-determination for small business entrepreneurs (less taxes), evolution theory vs. creationist discourse, consequences of climate change vs. cheaper fuel and bigger cars, vegetarian diets vs. real American food, promoting diversity vs. anti-immigration, etc.

    These value-debates have all two things in common:

    1. The average Joe can quickly form his own opinion on each value-based issue (you are either with us or against us),
    2. While each single issue is not even close of addressing the widening gap between the rich and the poor, either at a national level or at a global level.

    As opinion-makers either in politics or in religion, we tend to self-censor ourselves. One must avoid at all costs to insinuating that there is such a thing as an ongoing Marxist class struggle between a large majority of working proletariats against a small elite of rich capitalists for fear of being labeled exactly that: a Marxist/ socialist/ communist – upon which one is considered outdated and therefore irrelevant. The truth is that there is such a thing as a poor working class (the means of production) stripped of rights in the work place, while the rich elitist “owners of the means of production” with every right in the market place maintain their positions at the top of the power hierarchy./

    The leftists, traditionally pro-welfare state activists with a working class background, have – for lack of any well-formulated economic alternatives over the last thirty years – through their new representatives, educated power elites, (think Democrat leader Bill Clinton, New Labor Tony Blair) enforced and implemented the very policies of the political right, traditionally known for its free market principles, that the political left used to oppose. While leftist political leaders have tried to convince poorer segments of society – voters that tend to have a working class background – that they are still in touch with the average jack on the street, George W. Bush & co. has been far more successful at doing exactly that in spite of his well-known privileged political and economic elitist background.

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    This perceived need to appeal to the average voter through popularity contests proves that the working class has not disappeared neither with their problems nor their voter influence. However, their global worker identity based on principles of equality, solidarity and brotherhood, has been replaced with a patriotic, at times nationalistic, consumer identity where every one fends for him or herself as best he or she can: screw the rest.

    Solutions to workers’ problems used to be free access to education and health services (a solid welfare state), as well as tough work laws regulating capitalist ventures (a state that looked out for the interests of its voters). These solutions have now completely disappeared from any politician’s vocabulary. So the working class in the industrialized North has done the only sensible thing, which is to vote for the far right because the left is no longer providing viable alternatives for the working class neither socio-economically nor morally.

    A leftist middleclass worldview based on minority rights, such as women’s rights, gay rights and the rights of immigrants, in addition to being concerned for the welfare of the global poor is void of any concern for the economic plight of workers in the North. It is also at odds with the moral values that are indeed to be found among the working class, who tend to look up to those who did well in the marketplace through their own individual hard work (their bosses), and who are concerned with God, money and country. The (normally white) hard-working family man who provides for his kin is not only alienated by leftist intellectuals and liberals who did well in a secular school system, but is also ridiculed by their peers who did well academically and who are now in positions to exert state control through interventionist policies on the very moral issues he is concerned about (God, money and country). And then the leftist elite is wondering where all their traditional voters went and why?

    In fact, the situation has become so bad that the whole debate is now posited between the politically enlightened (left democratic – think Barack Obama) and the backward thinking populists (right republican – think Sarah Palin), the highly progressive and tolerant (university educated) and “are you smarter than a fifth grader” (reality-TV watching white trash), liberated feminists (middle-class women active in the public and non-profit sector) and advocates of traditional family values (lower class, oftentimes religious, divorced men working in the private sector).

    Educated elites on both sides of the political spectrum and at the forefront of political and religious debates have settled on an almost unequivocal consensus as to the role of politics and the role of religion in society: to protect the interests and the freedoms of the market to secure the cheapest goods for the greatest number of consumers, while at the same time educating the supposed ignorant masses that the State should exert no power over the market and that, with the fall of Communism, Capitalism is now indeed the “only game in town”. There is an acknowledged widespread belief (oftentimes religious) that the market is in and of itself the solution to all our economic woes, while the dominant critical view against what the State does is now that it imposes on the masses high taxes with few benefits, in addition to so-called progressive and anti-discriminatory laws through activist judges.

    The billionaires, the money speculators on Wall street, the international bankers have contributed to the failing economy, but have secured their profits and harvested previously-unheard-of benefits, while leaving up to the working class to carry the burden of their fiscal mismanagement. This does not necessarily mean that the leftist elite is likely to do anything about that – quite in the contrary, political leaders on both sides of the spectrum are trying hard to convince workers/consumers that it is for the best of their national economy that one must obey the forces of the market – cut down on national budgets. Meanwhile we avoid holding accountable those at the top, either politically or economically, who might be the cause of the mess.

    Instead, the average man continues his “culture wars” with arrogant liberals and so-called intellectuals all the while lured from pointing the finger where it really might make a difference – at the rich capitalists. It is not in the interest of a Mormon Republican-nominee like Mitt Romney, a hard-working family man, to be suddenly held accountable for a state deficit that he and his billionaire friends could have helped avoid had they paid more taxes. He worked hard and made his well-earned money, although it might be true that it was on the backs of other hard-working but low-waged men and women.

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    The American dream is clearly in favor of those hard-working family men and of their conservative values. But the dream of a free-market society is a far cry from the “American Dream” that Martin Luther King, Jr. and other “so-called intellectuals” advocated in the face of wide-spread injustice, inequality and poverty.

    God is after all the ultimate white male capitalist: a self-made man. If he could make it, so could you…

     
    • Cherina 21:48 on July 24, 2010 Permalink | Reply

      Hey!! What on earth (or in the heavens, for that matter!) do you mean by your final remark “God is after all the ultimate white male capitalist”?? It doesn’t make sense to me since capitalism is such a very HUMAN concept, “precept of men”. Has anybody suggested that it was an enlightened system??? Or that God had anything to do with it? Must admit, you lost me in parts, not quite able to follow the political/socio/cultural jargon – I am glad you have a voice and a space in which to let it be heard.

  • mormongandhi 23:08 on October 25, 2009 Permalink | Reply
    Tags: book, krakauer, , , mormonism, , , , , violent faith   

    1 Nephi 1-5: why Nephi killed Laban 

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    Chapter 1: 1 Nephi 1- 5

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    Mormonism saw itself involuntarily drawn into the wider debate of fundamentalism and religious motivated violence by Krakauer’s book “Under the Banner of Heaven: the Story of a Violent Faith” published in 2003. At the core of Krakauer’s argument lies the double murder committed in 1984 by Ron and Dan Lafferty, a pair of brothers in Utah belonging to LDS ‘apostate’ groups, widely referred to as Mormon Fundamentalists because of their continued or renewed practice of polygamy.

    Krakauer amongst others believes that the roots to the ‘divinely’ commissioned crime lies deep in the history of the Mormon faith. The book makes special reference to the Mount Meadows Massacres in 1857 and refers to past allegations of practices of ‘blood atonement’ among the early Mormons. In response to the book, LDS Church public affairs officials made statements refusing ‘to extrapolate truths from isolated examples of religious excess’ and think that Krakauer had, instead of contributing to a wider debate on religion and violence, obfuscated many facts and created more confusion than clarity with regards to Mormonism and the Church of Jesus Christ of Latter-day Saints.

    Personally, I think that in the then-current climate of discursive truth on the link between terror and fundamentalist interpretations of religion (islamic or christian), skeptical and critical reports towards religious extremists and in broader terms towards the religious traditions that provide meaning to their violence are well founded (see LDS church video teaches about war). Apologetics, although helpful in putting the records straight by distinguishing the differences between good religion and religion ‘gone bad’ are not necessarily addressing the root of the problem.

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    why Nephi killed Laban

    An example may be taken from the Book of Mormon, in which the first prophet-leader Nephi killed Laban to appropriate himself brass-plates that contained the history of his forefathers in Jerusalem, including the writings of the prophets of the Old Testament: “And it came to pass that the Spirit said unto me again: Slay him, for the Lord hath delivered him into thy hands; Behold the Lord slayeth the wicked to bring forth his righteous purposes. It is better that one man should perish than a nation should dwindle and perish in unbelief.” (1 Nephi 4:12-13)

    It is important to recognize that Nephi, probably recounting the killing of Laban many years after it happened, quotes God’s spirit in almost exactly the same words as the Jewish priest Caiaphas later used in an ends-justifies-means argument to the Sanhedrin in order to condemn Christ: “It is expedient for us, that one man should die for the people, and that the whole nation perish not”. (John 11:50) But even more troubling is the evidence that Nephi’s account directly contradicts the full revelation of God’s nature as the One revealed in Christ who utterly rejects violence – and who demands that we do the same.

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    The Lafferty brothers used this passage in court to defend the slaying of their sister-in-law and her baby. Some Mormons persist on using this passage of scripture today to rationalize violent rhetoric, justify the use of capital punishment or indeed to excuse other violent acts. In fact, the Book of Mormon is often used to justify war or violence, the LDS church leaders often do so – based on the assumption that the Spirit of God or that God himself indeed teaches his children that the end justifies the means. For those of us troubled by such rhetoric and actions, no other passage has seemed more contradictory to New Testament and other Book of Mormon teachings about the impartiality and absolute goodness of the Lord – and about the central role nonviolence plays in Christ’s mission.

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    I will go and do the things which the Lord has commanded

    Eugene England, a late peace advocate in the LDS church, offers a challenging reading of the killing of Laban in his essay “Why Nephi killed Laban”. He connects the killing of Laban with God’s command to Abraham to kill Isaac, suggesting that this was the test designed to push Nephi to the limits of the human dilemma of obedience versus integrity and to teach him and all readers of the Book of Mormon something very troubling but still very true about the universe and the natural requirements of a saving relationship with God. “What if it is to show that genuine faith ultimately requires us to go beyond what is rationally moral, even as it has been defined by God – but only when God himself requires it directly of us? And what if each reader is intentionally left to solve the dilemma on their own through a vicarious experience with the text?”

    England further argues that God’s revelations are given to prophets “in their weakness, after the manner of their language” (D&C 1:24), indicating that scripture is at least partly limited to the perspectives of the writers, not simply expressive of God’s perspective. He also believes that ‘prophets may also be inspired to describe accurately and fully real human dilemmas of the kind Nephi experienced in ways that open up, with rich and educational moral perplexity, the full challenge of human violence’. Our difficulty with apparently contradictory scriptures may be a matter of understanding how God’s justice and his mercy work together to bring us to self-knowledge and guilt, but also to self-acceptance and repentance.

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    the ambivalence of the sacred

    In a way, cynics like Krakauer fail ‘to appreciate the profoundly humane and humanizing attributes of religion and the moral constraints it imposes on intolerant and violent behavior. While on the other hand’, R. Scott Appleby, a professor in religious peacebuilding and the author of The Ambivalence of the Sacred, argues that ‘apologetics fail to consider that an authentic religious precept – a sincere response to the sacred – may end in subordinating human life to a higher good, albeit either a willingness to die, or a willingness to kill’.

    In order to argue the case for nonviolence, and to draw power for our nonviolence from the restored truths of LDS gospel principles – as this website tries to do – one has to differentiate religious actors between violent religious extremists and committed nonviolent peacemakers and posit them on both extremities of a large spectrum of possible religious responses to conflicts: “While the extremist sees physical violence against his enemies as a sacred duty (see Zion cannot be built up), the peacemaker strives to sublimate violence, resisting efforts to legitimate it on religious grounds. Both types ‘go to extremes’ of self-sacrifice in devotion to the sacred, both claim to be rooted in or renewing the fundamental truths of their religious traditions”. In these ways, they distinguish themselves from people not motivated by religious commitments – and also from the vast middle ground of believers.

    My nonviolence, the latter day satyagraha I am exploring on this site, is both religiously motivated and grounded in peace theory. I seriously believe that Jesus, our exemplar, showed us the way with truth to life, and the way goes from the garden of Gethsemane to the hill of Golgatha.

    peaceable followers forum

    peaceable followers forum

     
  • mormongandhi 13:01 on October 18, 2009 Permalink | Reply
    Tags: anarchism, , , mormon worker, mormonism   

    introduction to mormon anarchism 

     
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