Remember the Immigrant

We serve a God who directs us to care especially for those most vulnerable in society. Our Scriptures tell us of God's special concern for the "alien" or the "stranger," or as more contemporary translations say--the immigrant.

For the Lord our God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality and accepts no bribes. God defends the cause of the orphan and the widow, and loves the immigrant, giving the immigrant food and clothing. And we are to love those who are immigrants, for God's people were immigrants in Egypt (Deuteronomy 10:17-19)

We ask God to open our eyes to the struggles of immigrant workers, for we know that:

We must not take advantage of a hired worker who is poor and needy, whether the worker is a resident or immigrant living in our town. We must pay the worker the wages promptly because the worker is poor and counting on it. (Deuteronomy 24:14)

God's desire is that those who build houses may live in them,

And that those who plant may eat. (Isaiah 65:22)

And yet we know this is not possible for many in our midst.

We know of:
farmworkers who cannot feed their families,
construction workers who have no homes,
nursing home workers who have no health care,
restaurant workers who could not afford a meal in the restaurant.


We know that too many immigrant workers among us are not receiving the fruits of their labor, nor the justice required by the courts.

God charges our judges to hear disputes and judge fairly, whether the case involves citizens or immigrants. (Deut. 1:16)

But our laws do not adequately protect immigrants. Our legal and social service programs exclude many immigrants. Our education programs undervalue immigrant children.

God tells us that the community is to have the same rules for citizens and for immigrants living among us. This is a lasting ordinance for the generations to come. Citizens and immigrants shall be the same before the Lord. (Numbers 15:15)

When an immigrant lives in our land,

We will not mistreat him or her. We will treat an immigrant as one of our native born. We will love an immigrant as ourselves, for God's people were once immigrants in Egypt. (Leviticus 19:33-34)

And a special word to those who employ immigrant farmworkers:

Make sure immigrants get a day of rest. (Exodus 23:12)

To those who craft our immigration laws and policies, we lift up God's command:

Do not deprive the immigrant or the orphan of justice, or take the cloak of the widow as a pledge. Remember that God's people were slaves in Egypt and the Lord our God redeemed them from there. (Deut. 24:17-18)

To all of us who seek to do God's will, help us to:

Love one another as God has loved us. Help us to treat immigrants with justice and compassion that God shows to each of us.


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This was one of the prayers that were shared last night at the rally in opposition to the new immigration law in Arizona. It was distributed in pamphlets by Interfaith Worker Justice (www.iwj.org).

More info about the rally:
http://www.knoxnews.com/news/2010/may/29/rally-in-opposition-to-immigration-law/

Eastern and Western attitudes toward nature

A seventeenth-century Japanese haiku by Basho:

When I look carefully

I see the nazuna blooming

By the hedge!

A nineteenth-century poem by Alfred Tennyson:

Flower in the crannied wall,

I pluck you out of the crannies,

I hold you here, root and all, in my hand,

Little flower--but if I could understand

What you are, root and all, and all in all,

I should know what God and man is.

The Buddhist philosopher Suzuki (1960) observes that the Japanese poet does not pluck the nazuna but is content to admire it from a respectful distance; his feelings are "too full, too deep, and he has no desire to conceptualize it" (3). Tennyson, in contrast, is active and analytical. He rips the plant by its roots, destroying it in the very act of admiring it. "He does not apparently care for its destiny. His curiosity must be satisfied. As some medical scientists do, he would vivisect the flower" (3).

Tennyson's violent imagery is reminiscent of Francis Bacon's description of the natural scientist as one who must "torture nature's secrets from her" and make her a "slave" to mankind (Merchant 1980: 169). Principles of monism, holism, and balanced complementarity in nature, which can temper perceptions of opposition and conflict, have largely given way to the analytic urge in the recent history of Western culture.

(from "A Critical-Interpretive Approach in Medical Anthropology: Rituals and Routines of Discipline and Dissent" by Margaret Lock and Nancy Scheper-Hughes, 1990)

Being one with life

I feel pressure within myself to become what I am not yet. I have a constant feeling of failure as I don't seem to achieve the status of who I should be. I feel guilt for not being all that I could be. I fear wasted potential in the use of my time and in the amount of energy invested. I dream of how much I could accomplish if, only if, I would do more and be more.

But the truth is that right now I am who I am, and that's all that I can be now. There's nothing wrong with that. Accepting such truth seems to be the first step to being one with life.

I don't need to be anyone else--I couldn't be anyone else! If I see the need of changing my deeds and beliefs then I should do so without fear of lagging behind. Who sets the standard anyway?

Today, I'll be one with myself; I'll be one with life.

(yep, that's a dialog with myself but you're welcome to comment on it ;)

Participatory Research

"This implies breaking the monopoly of knowledge in the hands of the elites--i.e. giving the people their right to assert their existing knowledge to start with, giving them the opportunity and assistance, if needed, to advance their self-knowledge through self-enquiry as the basis of their action, and to review themselves and their experiences from action to further advance their self-knowledge. In this reflection-action-reflection of the people, professional knowledge can be useful only in a dialogue with people's knowledge on an equal footing through which both can be enriched, and not in the arrogance of assumed superior wisdom. Altering thus the relations of knowledge ... is a central commitment of what is being termed as 'participatory research'."

(Breaking the Monopoly of Knowledge, Anisur Rahman)

undeniably you.

i dreamed you last night.
i combed your hair to my liking.
i dressed you up with new clothes.
i placed you where i could find you.
and so i did.

i dreamed you last night.
but you were still you, undeniably you.

you smiled when you saw me,
we said jokes and we laughed.
i followed you to your hiding place
but you said "STOP,
this is all you'll get from me,
even in your dreams."

============

a bit dramatic, right? well, dreams tend to be. but having dreamed of you makes me smile. i remember you fondly.

Bailey's Meatloaf

I made up my own recipe for meatloaf tonight and it tastes delicious! So I thought I should write it down so i dont forget. I named it Bailey's Meatloaf because my friend Bailey was here while I made it and he gave good suggetions! Thanks man!

Ingredients:
1 lbs. ground beef
1 green bellpeper
3/4 cup Italian bread crumbs
some cooked white rice with corn (i put as much as i had in the fridge :P)
2 eggs slightly beaten
Enough sweet bbq sauce

Preheat oven to 400° F. Mix all ingredients together (except for bbq sauce) and spread on casserole dish. Cover with a layer of sweet bbq sauce. Bake for 20mins or until meat is cooked.

Yay, I've never written a recipe before! So exciting haha... :)

Hegemony

Writing from prison during the 1920s, Gramsci compared two Marxist notions of social control: domination, direct physical coercion of the people by state institutions like the police, army, and law in political society; and hegemony, ideological control through the production of consent by unions, schools, churches, families, and so on in civil society. Civil institutions, Gramsci thought, incalculated in people an entire system of values, beliefs, and morality that he found supportive of the established order and its dominating classes. Workers identified their own good with the good of the bourgeoisie and  helped to maintain the status quo rather than revolting. Hegemony is a worldview diffused through socialization into every area of daily life that, when internalized, becomes "common sense." Hegemony mystifies power relations, camouflages the causes of public issues and events, encourages fatalism and political passivity, and justifies the deprivation of the many so that few can live well. Hegemony works to induce oppressed people to consent to their own exploitation and misery.

In his concept of "American Fordism" Gramsci explored the development of a new kind of hegemonic regime in which trade unions would be subdued, workers would be offered a higher real standard of living, and the ideological legitimation of this new kind of capitalism would be embodied in cultural practices and social relations extending far beyond the workplace. More simply, Fordist capitalism might achieve institutional stability through the achievement of willing consent (keeping people happy) through mass consumption.

Revolutionary political transformation, Gramsci said, was not possible without a crisis of ideological hegemony--changes in civil as well as political society. Socialist movements, Gramsci concluded, had to create "counter-hegemony" to break ideological and cultural bonds and penetrate the false world of appearances as a prelude to the making of new ideas and values conducive to human liberation (Gramsci 1971 ed.; Boggs 1976).
(Peet & Hartwick, 2009)