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[ by Charles Cameron — today’s solemn commemorations in Iraq, Afghanistan, Pakistan and India in comparative religious perspective ]
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I was listening to Mozart‘s Requiem last night, and it is rich in grief shot through with glory. That’s the thing about mourning celebrations in which death is accompanied by the “sure and certain hope of the Resurrection into eternal life”.

One such observance is found in Shia Islam, and falls this year on the 25th of November — today. It is the day of Ashura, the 10th day of Muharram in the Islamic calendar, and its epicenter is at Karbala in Iraq. As the saying goes:

Every day is Ashura and every land is Karbala.

For the Shia, Ashura commemorates the martyrdom of Husayn, grandson of the Prophet, at the Battle of Karbala, when he refused to give allegiance to the Umayyad caliph Yazid. Husayn’s martyrdom is dramatized in Ta’zieh, passion plays, giving us a hint that the martyrdom of Husayn at Ashura figures in the devotional life of the Shia much as the passion and death of Christ figures within Christianity, both in passion plays such as that at Oberammergau and in Catholic rituals such as the Stations of the Cross. This may seem a far-fetched analogy to some of my readers, but both deaths are viewed as redemptive. As another saying has it:

A single tear shed for Husayn washes away a hundred sins.

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As you can see depicted in the lower panel above, Shiite mourning can include flagellation with chained blades, not something that sits easily with most westerners — yet as Roy Mottahedeh has said (quoted in SA Hayder, Reliving Karbala: Martyrdom in South Asian Memory):

Self-mutilation in emulation of the “passion” of heroes who are human yet divine is no stranger to the West: flagellants who whipped themselves both in penance and in remembrance of the scourging and crucifixion of Jesus appeared in almost every western European country in the Middle Ages…

The upper panel above depicts Husayn’s horse, riderless and bloody, and can perhaps give us some sense of the dark ceremonial beauty of the occasion for those whose grief transcends time and unites them in aspiration with Husayn himself — their flagellation attesting to their wish that they themselves could have stood beside him on that day so long ago, standing for truth against an army of injustice.

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Their grief may be trans-temporal, but the possibility of dying for their faith persists to this day, for Sunni militants of the jihadist sort view Ashura differently — primarily as a day of fasting first performed by Moses and continued by Muhammad — and detest the breakaway sect of the Shia as rafidun, heretics.

In Iraq, Ashura there has seen millions of pilgrims visiting Karbala this year, with comparatively little violence:

Millions of Shiites flooded the Iraqi shrine city of Karbala on Sunday for the peak of Ashura rituals, which have been largely spared the attacks that struck pilgrims in past years. A bomb wounded 10 pilgrims in Diyala province, north of Baghdad, but it was the first such attack since a car bomb against pilgrims killed three people on November 17.

Farther afield, what the Pakstani police describe as a “major terror plot to attack the Muharram processions in Karachi” was avoided this year when “large amounts of explosive material, two suicide jackets and grenades” were confiscated during a raid, with the Minister for Religious Affairs declaring that the Tehreek-e-Taliban were behind the plots. Elsewhere in Pakistan:

At least five persons were killed and over 70 others injured on Sunday when a Shia procession was targeted with a bomb at Dera Ismail Khan in Pakistan’s restive northwest, the second such attack in the city in as many days.

Meanwhile in Kabul:

For the past week, the Afghan capital has been draped with black cloth arches and festooned with huge colored banners. Mournful, pounding chants pour from loudspeakers across the city, filling the air with slow martial intensity.

The dramatic display is all part of Muharram and the 10-day Shiite festival that commemorates the slaying of Imam Hussein, a 7th-century holy figure and early champion of Islam. But it is also a symbol of the growing religious and political freedom that Afghanistan’s long-ostracized Shiites have had in the past decade.

That’s from a Washington Post piece yesterday titled Afghan’s Shiite minority fears a return to old ostracism — and the next two paragraphs bear out the title:

Now, as Western military forces prepare to leave the country by 2014, Afghan Shiites, most of whom are from the Hazara ethnic minority, fear that their window of opportunity may slam shut again, leaving larger rival ethnic groups as well as Taliban insurgents, who are radical Sunni Muslims, dominating power.

“Everything we have achieved, our ability to come out and participate in society, has been in the shade of the international community and forces,” said Mohammed Alizada, a Hazara Shiite who was elected to parliament in 2009. “We are very concerned that once they leave, the fundamentalists will reemerge, ethnic issues will return, and we will lose what we have gained.”

Tribal politics, sectarian issues, the impending departure of US forces, the Taliban, cross-border alliances — and the sheer power of devotion — all these are intricately intertwined in today’s Afghanistan and its future. We may do well to understand something of the meaning of this day of Ashura, in our own calendar, 25th November 2012.

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Annemarie Schimmel, the great Harvard scholar of Islamic mysticism, has a fine essay on the poetry of Ashura, encompassing both Sunni and (strongly Shia-influenced) Sufi traditions, Karbala and the Imam Husayn in Persian and Indo-Muslim literature. The mindset is very different from contemporary secular westernism, seeing death itself — and the grief that accompanies it — as a prelude to resurrection, and thus part of the timeless love-play of God with those who love him:

In having his beloved suffer, the divine Beloved seems to show his coquetry, trying and examining their faith and love, and thus even the most cruel manifestations of the battle in which the ‘youthful heroes’, as Shah Latif calls them, are enmeshed, are signs of divine love.

The earth trembles, shakes; the skies are in uproar;
This is not a war, this is the manifestation of Love.

The poet knows that affliction is a special gift for the friends of God, Those who are afflicted most are the prophets, then the saints, then the others in degrees’, and so he continues:

The Friend kills the darlings, the lovers are slain,
For the elect friends He prepares difficulties.
God, the Eternal, without need what He wants, He does.

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The spirit here is not too far from that of the Greek philosopher Plotinus, who wrote in his Enneads [III.ii.15]:

Men directing their weapons against each other- under doom of death yet neatly lined up to fight as in the pyrrhic sword-dances of their sport- this is enough to tell us that all human intentions are but play, that death is nothing terrible, that to die in a war or in a fight is but to taste a little beforehand what old age has in store, to go away earlier and come back the sooner.

together with that of the early Christian Father, Origen, who wrote [De Martyrio, 39]:

And let each of us remember how many times we have been in danger of an ordinary death, and then let us ask ourselves whether we have not been preserved for something better, for the baptism in blood which washes away our sins and allows us to take our place at the heavenly altar together with all the companions of our warfare.

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In India, indeed, the martyrdom of Husayn takes on an interfaith character in some places, as Hindus and Christians join Muslims in Ashura commemorations, as Naim Naqvi relates:

One can observe the richness and beauty of the diversity of Indian Culture at the occasion of Muharram. Since the martyrdom of Imam Hussain, Muharram ceremonies are observed all over the world including India. Hindus take part in them with great reverence and devotion. The tragedy of Karbala has become the harbinger for interfaith understanding in the Indian sub-continent. Participation of Hindus in the mourning rituals of Imam Hussain has been a feature of Hinduism for centuries in large parts of India. Hindus, Sikhs, Jains and even Christians observe Muharram. In the city of Varanasi which is the holiest city for Hindus many Hindu families participate in Muharram processions.

Describing the participation of one such Hindu family in Orissa, we read:

District police chief Lalit Das said Padhihary family has been doing this every year for the last 338 years, adding other local Hindu families also participate in the procession.

Muslims said it reflected the perfect harmony between the two communities in the area.

[ by Charles Cameron — the different types of “leaders” should give us an idea of the different mental operations in play in the individual minds of the led, as well as the “mind” of the organization — plus fun ]
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credit for mind map aspect of composite image to valdis krebs

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Okay, I made my basic point here quite nicely in that little tag-line that gives you the brief overview of each of my posts right next to my name, so I’ll just repeat it here, very slightly amplified for focus:

The different types of “leaders” we identify in AQ should give us an idea of the different mental operations usually in play in the individual minds of jihadists, as well as within the “mind” of the organization itself.

I tried to show how cross-grain thinking in general, and thinking that includes both “subjective” and “objective” realities specifically, might play a considerable role in understanding some pressing contemporary issues in my recent post on Mozart — a figure so removed from those problems that some of you may have skipped it. Here’s my ending, with the Mozart details safely removed:

I think we should track that pattern, know as much as we can of that pattern, write the biography of the way in which some piece of music weaves between inspiration and thought, composer and instrument, mind and matter, performer and audience, studio and home digital music center…

Then, perhaps, we could begin to map other patterns – in some ways simpler and more urgent ones.

The sorts of “simpler and more urgent” patterns I was thinking of there include:

how discussions become deliberations and deliberations decisions

how scenarios are built and understood and sometimes poorly configured to our later detriment

how foreign policy plus feedback loops can create blowback and how to minimize it..

and specifically,

how the “jihadist” radicalization process moves from floating frustration and shame, via identification of a plausible “other” to rage against, to commitment, then via theology (!!) (for divine sanction of otherwise unpalatable acts) to the recognition of a binding moral obligation (fard ‘ayn in AQ terms) — and thence to camps for training in weaponry and the requirements and subtle limitations on Quranically sanctioned war…

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That last one has been an interest of mine, sitting in the back of my mind as an unanswered problem, quietly gathering data and forming insights for a while now, under a rubric along the lines of the question:

Can we figure out a rough map of the workings of the “typical” mind of a potential jihadist as it radicalizes?

It occurs to me that the leadership of an organization likely maps well to the organization’s functions, and those functions to the thought processes in which members are involved so a map of the aspects of leadership may well give us a rough draft of a mind-map for the individual member, including the passage from uninvolved observer to active participant: the process of radicalization.

This may seem pretty obvious to some of you, but it’s a fresh idea for me, and to me it’s important because we already map communications networks and organizational flows, but the mind — the individual mind is one place we don’t seem to go.

So I’m thinking in terms of sketching the mind of a “person” who is in some ways AQ as a whole, considered as if it were one sensate human-like being, filled with the usual variety of thoughts and emotions, ideals and pragmatisms, hopes and fears, hunches and hard data, clarities and confusions.. And I’m thinking of doing this by treating “leaders” as though they were distinct but coordinated processes in a single mind.

We track and map people and their connections, we track and map groups and their connections, we track and map communications and their connections — are we tracking and mapping memes as such? ideas and their connections? minds?

If we are already tracking ideas and minds — or if we aren’t doing that yet, but could — I’d be on the lookout for possible positive and negative feedback loops within the system, some that enhance the overall operation and could be disrupted, and some that fragment and damage it and could be amplified.

So that, among other things, God willing, we could learn better ways to dampen some of the oscillations of hate…

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I was looking at a comment in the recent ICSR report, Al-Qaeda at the Crossroads [h/t @azelin], and ran across this quote which struck me from an oblique angle:

About ten core leaders have been subsequently killed, including Atiyah Abd al-Rahman, Abu Hafs al-Shahri, Samir Khan, Anwar al-Awlaki, and Abu Yahya al-Libi.

Let’s take a look at these folk: Atiyah Abd al-Rahman was reported via Bill Roggio at Long War Journal as al Qaeda’s “operations chief” and a major planning a major attack on the US for the tenth anniverary of 9/11, as AQ’s “general manager” and bin Laden‘s “chief of staff”. Abu Hafs al-Shahri was another “operations chief”. Samir Khan was a publicist, the editor of the English-language magazine Inspire. Anwar al-Awlaki was a minor theologian with a talent for publicity and a decent understanding of his American audience…

And as for Abu Yahya al-Libi, here’s an excerpt from an NYT piece about him:”I call him a man for all seasons for A.Q.,” said Jarret Brachman, a former analyst for the Central Intelligence Agency who is now research director of the Combating Terrorism Center at West Point. “He’s a warrior. He’s a poet. He’s a scholar. He’s a pundit. He’s a military commander. And he’s a very charismatic, young, brash rising star within A.Q., and I think he has become the heir apparent to Osama bin Laden in terms of taking over the entire global jihadist movement.”

On that telling, al-Libi alone would be almost enough for my purposes — but let’s go with the whole list. The AQ mindset involves courage, poetry, scholarship, punditry and command and control. Specify that the scholarship needs to include theology (AQ at one point sent al-Libi to Mauretania for advanced Islamic studies) as well as strategy and guerrilla warfare (think Abu Mus’ab al-Suri, who was well-read in Taber’s The War of the Flea, Chairman Mao, Che Guevara, and Vo Nguyen Giap), and the significant influences on the jihadist mind begin to swim into focus.

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See, I’m nudging my way to something fairly close to the Lincoln mention in Fred Kaplan‘s Slate piece about Petraeus the other day:

Toward the end of the war, as the senior planning aide to Army Chief of Staff Gen. George Marshall, Lincoln realized that the Army needed to breed a new type of officer to help the nation meet its new global responsibilities in the postwar era. This new officer, he wrote to a colleague, should have “at least three heads—one political, one economic, and one military.” He took a demotion, from brigadier general to colonel, so he could return to West Point and create a curriculum “to improve the so-called Army mind” in just this way: a social science department, encouraging critical thinking, even occasionally dissent.

How would we map these mental processes? How would we map the jihadist’s equivalent?

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While I was fishing around for AQ leadership lists in search of an education, I ran across Robert Mackey‘s amusing piece on his NYT blog back in 2010, titled Eliminating Al Qaeda’s No. 3, Again, in which he mentioned as killed or captured claimants to the #3 spot Mustafa Abu al-Yazid, described as “a top financial chief for Al Qaeda” and quotes a colleague as saying “many of Mr. Yazid’s predecessors in Al Qaeda’s No. 3 slot” – from the Bush years alone, he lists Abu Zubaydah, Khalid Shaikh Mohammed, Abu Faraj al-Libbi, Hamza Rabia and Saif al-Adel.

Okay, we should definitely add “financial chief” to my list above.

The humorist and the artist in me often lead the more serious analyst in me to insights I’d not otherwise have access to, and since I’m worrying away at the notion that analysis needs to feature both “interior” (mind, heart) and “external” (world) realities, I keep the artistry and humor in my analyses, and hope that makes them more rather than less accessible — so let’s run with the AQ#3 nonsense for a bit.

Mackey’s is a slightly tongue in cheek treatment of a reasonably serious topic. On Twitter the humor gets more incisive, with Andy Borowitz claiming 9,000 AQ#3s have been killed, and AQ#3 in person setting up a twitter account and tweeting merrily away for a while, see the two sample tweets in this SPECS graphic:

My sources for those two tweets were Bupbin and AlQaedaNumber3.

To be honest, I find the AQ#3 business both irritating — since it shows how little depth our popular understanding of who we’re dealing with really has — and amusing — because it’s so very ripe for satire…

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I’ve been working at this post so long I’m mentally cross-eyed, so feel free to fill me in or chew me out…

[ by Charles Cameron — theopolitics in the closing statements of the Pussy Riot team ]
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In my most recent post, I outlined some of the theological and political contexts that can add nuance to our understanding of the Pussy Putin trial.  Here I want to point up some of the remarkable theopolitical elements in the three defendants’ impressive closing statements.

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Yekaterina Samutsevich opens with a closely interwoven account of the politics, spirituality, and aesthetics of Putin‘s Russia and the Pussy Riot response, coupled with a savvy media critique… I’ll simply present the bulk of it as is, and focus in on specifics in the other two women’s statements:

That Christ the Savior Cathedral had become a significant symbol in the political strategy of the authorities was clear to many thinking people when Vladimir Putin’s former [KGB] colleague Kirill Gundyayev took over as leader of the Russian Orthodox Church. After this happened, Christ the Savior Cathedral began to be openly used as a flashy backdrop for the politics of the security forces, which are the main source of political power in Russia.

Why did Putin feel the need to exploit the Orthodox religion and its aesthetic? After all, he could have employed his own, far more secular tools of power — for example, the state-controlled corporations, or his menacing police system, or his obedient judicial system. It may be that the harsh, failed policies of Putin’s government, the incident with the submarine Kursk, the bombings of civilians in broad daylight, and other unpleasant moments in his political career forced him to ponder the fact that it was high time to resign; that otherwise, the citizens of Russia would help him do this. Apparently, it was then that he felt the need for more persuasive, transcendent guarantees of his long tenure at the pinnacle of power. It was then that it became necessary to make use of the aesthetic of the Orthodox religion, which is historically associated with the heyday of Imperial Russia, where power came not from earthly manifestations such as democratic elections and civil society, but from God Himself.

How did Putin succeed in this? After all, we still have a secular state, and any intersection of the religious and political spheres should be dealt with severely by our vigilant and critically minded society. Right? Here, apparently, the authorities took advantage of a certain deficit of the Orthodox aesthetic in Soviet times, when the Orthodox religion had an aura of lost history, of something that had been crushed and damaged by the Soviet totalitarian regime, and was thus an opposition culture. The authorities decided to appropriate this historical effect of loss and present a new political project to restore Russia’s lost spiritual values, a project that has little to do with a genuine concern for the preservation of Russian Orthodoxy’s history and culture.

It was also fairly logical that the Russian Orthodox Church, given its long mystical ties to power, emerged as the project’s principal exponent in the media. It was decided that, unlike in the Soviet era, when the church opposed, above all, the brutality of the authorities toward history itself, the Russian Orthodox Church should now confront all pernicious manifestations of contemporary mass culture with its concept of diversity and tolerance.

Implementing this thoroughly interesting political project has required considerable quantities of professional lighting and video equipment, air time on national television for hours-long live broadcasts, and numerous background shoots for morally and ethically edifying news stories, where the Patriarch’s well-constructed speeches would in fact be presented, thus helping the faithful make the correct political choice during a difficult time for Putin preceding the election.

Our sudden musical appearance in the Cathedral of Christ the Savior with the song “Mother of God, Drive Putin Out” violated the integrity of the media image that the authorities had spent such a long time generating and maintaining, and revealed its falsity. In our performance we dared, without the Patriarch’s blessing, to unite the visual imagery of Orthodox culture with that of protest culture, thus suggesting that Orthodox culture belongs not only to the Russian Orthodox Church, the Patriarch, and Putin, but that it could also ally itself with civic rebellion and the spirit of protest in Russia.

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Maria Alyokhina keeps a strong focus on Pussy Riot’s protests and courtroom appearances as dialogue between people and State, and this informs her diagnosis of the state — funny word that — of affairs:

Russia, as a state, has long resembled an organism sick to the core. And the sickness explodes out into the open when you rub up against its inflamed abscesses. At first and for a long time this sickness gets hushed up in public, but eventually it always finds resolution through dialogue. And look — this is the kind of dialogue that our government is capable of. This trial is not only a malignant and grotesque mask, it is the “face” of the government’s dialogue with the people of our country.

She focuses in on the abuse of language, on Orwellian “Double-Speak” — and interestingly enough given the context of the action for which they were charged, the word she specifically chooses to examine in light of Orwell’s insight is humility:

I would like to note that this method of personal development clearly impedes the awakening of both inner and religious freedoms, unfortunately , on a mass scale. The consequence of the process I have just described is ontological humility, existential humility, socialization. To me, this transition, or rupture, is noteworthy in that, if approached from the point of view of Christian culture, we see that meanings and symbols are being replaced by those that are diametrically opposed to them. Thus one of the most important Christian concepts, Humility, is now commonly understood not as a path towards the perception, fortification, and ultimate liberation of Man, but on the contrary as an instrument for his enslavement. To quote [Russian philosopher] Nikolai Berdyaev, one could say that “the ontology of humility is the ontology of the slaves of God, and not the sons of God.”

Not only that, she calls on the Russian theological philosopher Berdyaev in support of her position — Berdyaev being the 1874-1948 theologican credited with the saying:

The question of bread for myself is a material question, but the question of bread for my neighbor is a spiritual question.

Abthough she has been, and remains, an activist, she sees activism as proceeding from interiority:

When I was involved with organizing the ecological movement, I became fundamentally convinced of the priority of inner freedom as the foundation for taking action. As well as the importance, the direct importance, of taking action as such.

It is, after all, interiority which allows us to see our living connection with all that is…

During the pickets and demonstrations [of the winter and spring], back when I was collecting signatures and organizing petitions, many people would ask me—and ask me with sincere bewilderment — why in the world they should care about, what business could they possibly have, with that little patch of forest in the Krasnodar region — even though it is perhaps unique in Russia, perhaps primeval? Why should they care if the wife of our Prime Minister Dmitry Medvedev wants to build an official residence there and destroy the only juniper preserve in Russia? These people … this is yet another confirmation that people in our country have lost the sense that this country belongs to us, its citizens. They no longer have a sense of themselves as citizens. They have a sense of themselves simply as the automated masses. They don’t feel that the forest belongs to them, even the forest located right next to their houses. I doubt they even feel a sense of ownership over their own houses.

As any artist might, she sees the play of forms within forms — like Plotinus’ “world stage which men have dotted with stages of their own constructing” [Enneads III.ii.15] We might term it, in her honor, the Matrioshka principle:

Having spent almost half a year in jail, I have come to understand that prison is just Russia in miniature.

Indeed, her statement on values, immediately following this, also echoes Plotinus in that same passage:

In this framework, people begin to place high value on meaningless trifles. In prison these trifles are things like a tablecloth or plastic dishes that can only be procured with the personal permission of the head warden. Outside prison, accordingly , you have social status, which people also value a great deal. This has always been surprising to me.

Plotinus it was who said in that same passage:

All this is the doing of man knowing no more than to live the lower and outer life, and never perceiving that, in his weeping and in his graver doings alike, he is but at play; to handle austere matters austerely is reserved for the thoughtful: the other kind of man is himself a futility. Those incapable of thinking gravely read gravity into frivolities which correspond to their own frivolous Nature. Anyone that joins in their trifling and so comes to look on life with their eyes must understand that by lending himself to such idleness he has laid aside his own character. If Socrates himself takes part in the trifling, he trifles in the outer Socrates.

Next up, Maria makes an explicit comparison of Gospel with Church and note the discussion of blasphemy and demonic possession as accusations leveled against Christ:

Our motivation is the same motivation that goes with the use of a direct quotation. This motivation is best expressed in the Gospels: “For every one who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened.” [Matthew 7 :8] I — all of us — sincerely believe that for us the door will be opened. But alas, for now the only thing that has happened is that we’ve been locked up in prison. It is very strange that in their reaction to our actions, the authorities completely disregard the historical experience of dissent. “[H]ow unfortunate is the country where simple honesty is understood, in the best case, as heroism. And in the worst case as a mental disorder,” the dissident [Vladimir] Bukovsky wrote in the 1970s. And even though it hasn’t been very long, now people are acting as if there was never any Great Terror nor any attempts to resist it. I believe that we are being accused by people without memory . Many of them have said, “He is possessed by a demon and insane. Why do you listen to Him?” These words belong to the Jews who accused Jesus Christ of blasphemy. They said, “We are … stoning you … for blasphemy .” [John 1 0:33] Interestingly enough, it is precisely this verse that the Russian Orthodox Church uses to express its opinion about blasphemy. This view is certified on paper, it’s attached to our criminal file. Expressing this opinion, the Russian Orthodox Church refers to the Gospels as static religious truth. The Gospels are no longer understood as revelation, which they have been from the very beginning, but rather as a monolithic chunk that can be disassembled into quotations to be shoved in wherever necessary — in any of its documents, for any of their purposes. The Russian Orthodox Church did not even bother to look up the context in which “blasphemy” is mentioned here — that in this case, the word applies to Jesus Christ himself.

Then she offers us religion as a process, not a product — and its relation to the creative process in art, a major theme in Berdyaev’s thinking:

I think that religious truth should not be static, that it is essential to understand the instances and paths of spiritual development, the trials of a human being, his duplicity, his splintering. That for one’s self to form it is essential to experience these things. That you have to experience all these things in order to develop as a person. That religious truth is a process and not a finished product that can be shoved wherever and whenever. And all of these things I’ve been talking about, all of these processes — they acquire meaning in art and in philosophy. Including contemporary art. An artistic situation can and, in my opinion, must contain its own internal conflict. And what really irritates me is how the prosecution uses the words “so-called” in reference to contemporary art.

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Nadezhda Tolokonnikova, finally, begins her statement with a reversal of logic — or at least of appearances:

By and large, the three members of Pussy Riot are not the ones on trial here. If we were, this event would hardly be so significant. This is a trial of the entire political system of the Russian Federation, which, to its great misfortune, enjoys quoting its own cruelty toward the individual, its indifference toward human honor and dignity , repeating all of the worst moments of Russian history.

Again, it’s a strategic re-framing, zooming out from the momentary to a longer view.

She’s the one who explicitly suggests that punk is a contemporary equivalent of holy folly:

What was behind our performance at the Cathedral of Christ the Savior and the subsequent trial? Nothing other than the autocratic political system. Pussy Riot’s performances can either be called dissident art or political action that engages art forms. Either way, our performances are a kind of civic activity amidst the repressions of a corporate political system that directs its power against basic human rights and civil and political liberties. The young people who have been flayed by the systematic eradication of freedoms perpetrated through the aughts have now risen against the state. We were searching for real sincerity and simplicity, and we found these qualities in the yurodstvo [the holy foolishness] of punk.

She too is concerned with values, virtues — and in particular with integrity rather than hypocrisy:

Passion, total honesty, and naïveté are superior to the hypocrisy, mendacity, and false modesty that are used to disguise crime. The so-called leading figures of our state stand in the Cathedral with righteous faces on, but, in their cunning, their sin is greater than our own.

She notes with joy and gratitude that the Church, though its leaders might wish it were, is not in fact monolithic:

I know that a great number of Orthodox Christians speak out on our behalf, the ones who gather near the court in particular. They pray for us; they pray for the imprisoned members of Pussy Riot. We’ve seen the little booklets the Orthodox pass out containing prayers for the imprisoned. This fact alone demonstrates that there is no single, unified group of Orthodox believers, as the prosecutor would like to prove. This unified group does not exist. Today, more and more believers have come to the defense of Pussy Riot. They don’t think that what we did warrants a five-month term in a pretrial detention center, let alone three years in prison, as the prosecutor has called for.

Interestingly, she views sincerity as prophetic virtue, finding it stressed more in the Old Testament than the New — although in the Gospels Christ frequently attacks hypocrites:

Every day, more people understand that if the system is attacking three young women who performed in the Cathedral of Christ the Savior for thirty seconds with such vehemence, it only means that this system fears the truth, sincerity, and straightforwardness we represent. We have never used cunning during these proceedings. Meanwhile, our opponents are too often cunning, and people sense this. Indeed, the truth has an ontological, existential superiority over deception, and this is described in the Bible, particularly the Old Testament.

The paths of truth always triumph over the paths of cunning, guile, and deception. Every day, truth grows more victorious, despite the fact that we remain behind bars and will probably be here for a long time.

She sees human imperfection as the natural precursor to the quest for wisdom and metanoia:

A human being is a creature that is always in error, never perfect. She quests for wisdom, but cannot possess it; this is why philosophy was born. This is why the philosopher is the one who loves wisdom and yearns for it, but does not possess it. This is what ultimately calls a human being to action, to think and live in a certain way . It was our search for truth that led us to the Cathedral of Christ the Savior. I think that Christianity, as I understood it while studying the Old and especially the New Testament, supports the search for truth and a constant overcoming of oneself, the overcoming of what you were earlier. It was not in vain that when Christ was among the prostitutes, he said that those who falter should be helped; “I forgive them,” He said.

And throughout, she wishes to take a non-judgmental approach:

I don’t want to label any one. It seems to me that there are no winners, losers, victims, or defendants here. We all simply need to reach each other, connect, and establish a dialogue in order to seek out the truth together.

Here we see the theme of dialogue again — and the alternative is clearly presented as Inquisition:

Together, we can seek wisdom and be philosophers, instead of stigmatizing people and labeling them. That is the last thing a person should do. Christ condemned it. With this trial, the system is abusing us. Who would have thought that man and the state he rules could, again and again, perpetrate absolutely unmotivated evil? Who could have imagined that history, especially Stalin’s still-recent Great Terror, could fail to teach us any thing? The medieval Inquisition methods that reign in the law enforcement and judicial systems of our country, the Russian Federation, are enough to make you weep.

Her emphasis, therefore, is on dialogue, not confrontation:

On July 30th, we spoke openly for the first time; we called for making contact and facilitating dialogue, not for battle and confrontation. We reached our hands out to the people who, for some reason, consider us their enemies, and they spat into our open hands. “You are not sincere,” they said to us. Too bad. Do not judge us according to your behavior. We spoke sincerely, as we always do — we said what we thought. We were unbelievably childlike, naïve in our truth, but nonetheless we are not sorry for our words, and this includes our words on that day.

and exeprience has taught her: “having been maligned, we do not want to malign others in response”:

And having been maligned, we do not want to malign others in response. We are in desperate circumstances, but we do not despair. We are persecuted, but we have not been abandoned. It is easy to degrade and destroy people who are open, but “When I am weak, then I am strong.”

She then presents a powerful invocation of the cases of Dostoyevsky, Socrates, St Stephen the proto-martyr, and Christ himself:

Do you remember why young Dostoyevsky was sentenced to death? His entire guilt lay in the fact that he was fascinated by socialist theories, and during meetings of freethinkers and friends — which met on Fridays in the apartment of [Mikhail] Petrashevsky — he discussed the writings of Fourier and George Sand. On one of the last Fridays, he read Belinsky’s letter to Gogol aloud, a letter that was filled, according to the court that tried Dostoevsky (listen!) “with impudent statements against the Orthodox Church and the State government.” After all the preparations for execution and “ten agonizing, infinitely terrifying minutes awaiting death” (Dostoyevsky), it was announced that the sentence was changed to four years of hard labor in Siberia followed by military service.

Socrates was accused of corrupting the youth with his philosophical discussions and refusing to accept the Athenian gods. He had a living connection with the divine voice, and he was not, as he insisted many times, by any account an enemy of the gods. But what did that matter when Socrates irritated the influential citizens of his city with his critical, dialectical thought, free of prejudice? Socrates was sentenced to death and, having refused to escape Athens (as his students proposed), he courageously emptied a cup of hemlock and died.

Have you forgotten under what circumstances Stephen, the disciple of the Apostles, concluded his earthly life? “Then they secretly induced men to say, ‘We have heard him speak blasphemous words against Moses and against God.’ And they stirred up the people, the elders and the scribes, and they came up to him and dragged him away and brought him before the Council. They put forward false witnesses who said, ‘This man incessantly speaks against this holy place and the Law.” [Acts 6:11-13] He was found guilty and stoned to death.

I also hope that you all remember well how the Jews answered Christ: “It is not for good works that we are going to stone you but for blasphemy .” [John 10:33] And finally we would do well to keep in mind the following characterization of Christ: “He is demon-possessed and raving mad.” [John 10:20]

Lastly, she makes a plea for the court (and those of us in the world outside it) to hear the Riot’s own words:

The prosecutors have refused to voice excerpts from Pussy Riot interviews, since these excerpts would only further prove the absence of any motive. Why wasn’t the following text by us — which, incidentally, appeared in the affidavit — presented by the prosecution? “We respect religion in general and the Orthodox faith in particular. This is why we are especially infuriated when Christian philosophy , which is full of light, is used in such a dirty fashion. It makes us sick to see such beautiful ideas forced to their knees.”

**

The full text of the three closing statements can be found on the N+1 magazine site.

[ by Charles Cameron — the Truce, great gospel music, and athletes in ads in slomo — a personal view ]
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If there are two things about the Olympics I like, they would be the Olympic Truce, and athletes in slow motion.

Here’s what the IOC’s site has to say about the Truce:

The tradition of the “Truce” or “Ekecheiria” was established in ancient Greece in the 9th century BC by the signature of a treaty between three kings. During the Truce period, the athletes, artists and their families, as well as ordinary pilgrims, could travel in total safety to participate in or attend the Olympic Games and return afterwards to their respective countries

and it’s relevance today:

Taking into account the global context in which sport and the Olympic Games exist, the International Olympic Committee (IOC) decided to revive the ancient concept of the Olympic Truce with the view to protecting, as far as possible, the interests of the athletes and sport in general, and to encourage searching for peaceful and diplomatic solutions to the conflicts around the world.

Through this global and symbolic concept, the IOC aims to :

• mobilise youth for the promotion of the Olympic ideals;
• use sport to establish contacts between communities in conflict; and
• offer humanitarian support in countries at war ; and more generally :
• to create a window of opportunities for dialogue and reconciliation.

**

To be honest, I don’t care in the least what human runs fastest or jumps highest, and if I did I wouldn’t have a huge investment in what territory he or she comes from or lives in.

The Games are the Games though, they affect people’s lives, and are affected by them. I have, here in my room, a copy of the official book of the 1936 Games which I picked up in a swap meet for a dollar or two:

American Olympic Committee Report, 1936, Games of the XIth Olympiad, Berlin

Somewhere, also, I have the official English playbook for the 1934 Oberammergau Passion Play — two stark reminders of how we are sometimes suborned from the better angels of our nature by the worse…

If I have a minute of silence, then, it is for the Israeli athletes killed at the 1972 Munich Games.

**

breath,
breath

**

Again, corporate sponsorships, banking industries and advertising are not generally among my favored interests, but slow motion is — and while I care little for the athletic record-setting and patriotic rivalrous sides of the Olympics, great athletes are often beautiful, something the Greek sculptors understood, and slomo can capture that beauty for us.

Besides, I have always been a fan of Morgan Freeman, ever since I heard him play the role of the Preacher opposite Clarence Fountain in Gospel at Colonus — undoubtedly the most joyous theatrical experience of my life…

Here to give you a taste is Freeman’s opening sermon:

and perhaps the most audacious musical moment of all, the great battle of the bands as Oedipus attempts to enter Colonus:

**

breath,
breath

**

Here, then, are three VISA ads for the Games this year, accompanied by that unmistakable Freeman voice, and offered here for the beauty, sheer joy and creative excellence they present.

First, the audience speaking to the heart of the athlete — itself a remarkable insight:

Second, the way running itself runs like a thread through the life of Lopez Lomong:

And third, the difference a hundredth of a second makes — and again, the roar of the crowd:

That last clip has Morgan Freeman saying:

A hundredth of a second – it’s faster than the blink of an eye, faster than a flash of lightning – and it was the difference between Michael Phelps winning eight gold medals instead of seven – a hundredth of a second – just think of the cheers if lightning strikes twice!

I know — that’s the speed thing, not the beauty thing. And I’m an ideas man — an aesthetic man, not an athletic man.

So I take my long jumps sideways, in the mind…

**

Wikipedia tells us:

US National Park Ranger Roy Sullivan has the record for being struck by lightning the most times. Sullivan was struck seven times during his 35-year career. He lost the nail on one of his big toes, and suffered multiple injuries to the rest of his body

Again I think of the poet Randall Jarrell, whom I quoted here not so long ago as saying:

A good poet is someone who manages, in a lifetime of standing out in thunderstorms, to be struck by lightning five or six times; a dozen or two dozen times and he is great.

Only the Muse knows what damage that does to the poet’s mind.

**

breath,
breath

**

To sum up:

If I were God — and friends, that’s not in nay way a risk we need to concern ourselves about, flat out impossible — I would be watching the Olympics in slomo from a dozen angles simultaneously, without commentators.

And I’d be praying everyone world-wide would take the Truce as seriously as the Games.

[ by Charles Cameron — Jerusalem and apocalyptic sentiment, not at the emergency crash warning level, but still something to keep an eye out for ]
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If you’re interested, as I am, in the ways that end-times theology impacts geopolitics, whether in its Christian, Judaic or Islamic (Sunni or Shi’ite) formulations, then two recent articles in Ha’aretz deserve your attention.

**

The first, published July 27, has Ari Shavit interviewing Gov. Mitt Romney on behalf of Ha’aretz, and asking the following question:

Governor Romney, you’ll be arriving in Jerusalem on Saturday night, on the eve of the day on which we commemorate the destruction of the First and Second Temples. Many Israelis feel that the fate of the ‘Third Temple’ relies on its strong bond with a strong America. Can you assure them that should you be president, you will reverse the trend of American decline? Can you guarantee that both America, and Israel’s bond with America, will be strong once again?

Gov. Romney does not speak to the Third Temple issue in his response, though the rest of the interview will no doubt interest those with a focus on foreign policy – and policy with regard to a nuclear Iran in particular.

**

The second Ha’aretz piece, posted almost a month earlier, gives some context on why the issue of the Third Temple is important – it is part and parcel of Jewish messianic prophecy. The problem here is that the rebuilding of the Temple would presumably take place on the site that’s currently considered the third holiest in Islam – the plateau that Muslims term the Noble Sanctuary and Jews the Temple Mount.

And that could mean trouble:

In 1990, after Muslims became concerned that the Temple Mount Faithful would come to lay the cornerstone for the Third Temple – as they had several times in the past – the muezzin of the Al-Aqsa Mosque on the mount called on the thousands of worshippers there to defend the site against such a move. This led to what became known as the Temple Mount riots, in which 17 Palestinians were killed and several Jewish worshippers at the Western Wall were injured. The riots led to a serious toughening of the police stance regarding the Temple Mount, but it did not stop attempts by the various right-wing organizations to restore a full Jewish presence there.

**

As the navel is set in the centre of the human body,
so is the land of Israel the navel of the world…
situated in the centre of the world,
and Jerusalem in the centre of the land of Israel,
and the sanctuary in the centre of Jerusalem,
and the holy place in the centre of the sanctuary,
and the ark in the centre of the holy place,
and the foundation stone before the holy place,
because from it the world was founded.

— Midrash Tanchuma, Qedoshim.

Tisha B’Av, the day on which Jews mourn the destruction of the First and Second Temples, begins in the evening of Saturday, July 28 this year, and ends in the evening of Sunday, July 29.

**

Gershom Gorenberg calls the plateau “the most contested piece of real-estate on earth” — and his book The End of Days is the definitive text exploring the different apocalyptic expectations asspociated with it in the three Abrahamic religions.

In it, he notes that according to one Jewish source, the fight between Cain and Abel arose over a dispute as to which of them had the better claim to the Temple Mount.