According to RAINN (Rape, Abuse and Incest National Network), the largest anti-sexual violence organization: 44% of sexual abuse victims are under the age of 18; 80% are under the age of 30; every 2 minutes in the United States someone is sexually assaulted; each year there are 213,000 sexual assault victims in the United States; 60% of sexual assaults are not reported to the police and 15 out of 16 rapists will never spend a day in jail; 2/3 of assaults are committed by someone known to the victim and 38% of rapists are a friend or an acquaintance.
Tod Aikin and Paul Ryan are legislating to ensure the RAINN numbers remain the same — or increase.
When Aikin used the term “legitimate,” we got a glimpse into the dark soul of the extreme right of the GOP. In their minds, rape is a legitimate tool — for war, for pornography and its increasing violence against women, as a way to tilt Roe v Wade.
The party that argues for less government interference wants to enter our lives even deeper. They want to legislate us out of everything — Medicare, Medicaid, Roe v Wade, education. And the list goes on. The GOP wants to deny our propensity for self-actualization.
Might it not be more relevant to turn around those 15 out 16 rapists that never spend a day in jail? Might it not be more relevant to examine why and how, as a society, those we know most intimately are the ones — 38% — committing rape? Who are we? Why can’t we answer the question?
We have been fixated on Aikin’s ridiculous assertion that women can somehow will the rapist’s sperm out of creating a life. But the key word we should be talking about is “legitimate,” which later Aikin said was the wrong word. He meant to say “forcible” — as if then there’s a difference.
Legitimate: being exactly as proposed; accordant with law or with established legal forms and requirements; conforming to recognized principles or accepted rules and standards
Rape, by definition, is forcible. Aikin’s use of “forcible” merely reiterates his deeply held believes — and those of others in the Republican party — that there is a “legitimate” form of rape; that rape conforms to the needs of the larger world, society. Aikin and followers — including some women — acknowledge the cultural acceptance of rape as a weapon for control, through violence and fear, and an instrument for perverse excitement that’s directly linked to money and profits, via Mastercard, Visa and American Express.
In Pornography and Silence, Susan Griffin tells us that the prostitute and pornography remake the image of the feminine, placing knowledge of the body beyond man’s emotional reach at the same time that experience of the objectified female body satisfies sexual desire. Aikin’s use of “legitimate” has everything to do with how some experience their bodies and sexual desire — total fear. This is why the insistence on negating women’s LEGITIMATE right to govern themselves, especially their bodies.
What Aikin, et al, want to do is to “murder the natural feminine,” says Griffin: “…feeling is sacrificed to an image of the self as invulnerable,” a reason to rape, and a reason to deny women control over their bodies. The only recourse for the male — Aikin’s “legitimate” — is to punish “that which he imagines holds him and entraps him: he punishes the female body.” This is peculiar, of course, when you throw in women such as Bachmann and Palin. Interestingly, though, Condoleeza Rice is pro – choice, and denounced by right to life groups.
Aikin, Ryan, et al, want to segregate women, the vulnerable and poor, people of color — you name it. The want to do this by entering every aspect of our lives — education, social welfare, health care, even our consciousness. While the Republican party argues that they are for inclusion, as Aikin’s statement is being pushed about in popular media and social networks, the GOP convention is drafting a platform that is hostile to women’s rights. Inclusion? Tolerance?
We are being shown that the GOP is intolerant of anyone that is not male, white and upper-middle class.
In “Rape — Does it have a Historical Meaning?,” Roy Porter posits that, “Rape generally leaves its stain on the historical record only if it comes to trial, and the analogy of today’s experience suggests that only a fraction (but how small a fraction?) even reached court in the past; and even those cases, the evidence that survives is far from the whole story.”
The rest of the story, I’m afraid, must be carried by the victim alone, and it’s ongoing, a notion lost on Aikin, Ryan, Romney and the GOP platform. They are fixated on the other end of the deal: controlling a woman’s reproductive rights, controlling our moral lives, controlling our inalienable rights. It’s medieval.
But more importantly, we’re not dealing with the larger issue, which is people such as Aikin and the hostility shown by right to life folks, including Ryan — and Catholicism — want to legitimize a subservient role for women. Why? There’s something in Susan Griffin that speaks to this, of course.
In A Natural History of Rape: Biological Bases of Sexual Coercion, by Randy Tornhill and Craig T. Palmer, a study not without its problems, mind you, we do find the following useful bit of data:
In one study, 13 percent of the surveyed American women of ages 18 and older reported having been the victim of at least one completed rape — rape having been defined as ‘an event that occurred without the woman’s consent, involved the use of force or threat of force, and involved sexual penetration of the victim’s vagina, mouth or rectum.’ Other surveys using slightly different definitions or different data-collection procedures have found high rates too, especially when the survey procedures have given researchers access to victims of alleged rapes not reported to poilce…Of women who had experienced a rape involving penile-vaginal intercourse, from 37 to 57 percent experienced post-traumatic stress syndrome afterward — a frequency higher than that associated with any other crime against women, including aggravated assault, burglary, and robbery.
Okay, let’s see: in the recent past few months we’ve seen brutal attacks in a movie theatre; an increase in gun-related violence in some cities such as Chicago; increases in gang violence and now this nearly impossible to understand statement by Akin; devastating draught and a continued denial of climate change; and we also see that Romney and Ryan — and the GOP — want Aikin to remove himself from his senate race, but we have to wonder why since he’s speaking the truth about his party, what they actually believe (Ryan and Aikin worked side-by-side to address issues of abortion, an attack on Roe v Wade — this is history, it’s verifiable).
Given what we actually do know, the data around rape and the victimization of the victims of rape, the silence imposed on victims by harsh policies, might not we do a lot better considering why we believe “legitimate” to be viable? Why we turn from Aikin’s use of “legitimate,” which means he and others believe that it’s culturally acceptable to “murder the natural female,” to use Griffin’s prophetic words here?
Tornhill and Palmer say that “most people don’t know much about why humans have the desires, emotions, and values they have, including those that cause rape. This is because most people lack any understanding of the ultimate (that is, evolutionary) causes of why humans are the way they are.”
We don’t know, for instance, why the throw money at tobacco, always weepy Boehner, does, indeed, always cry at the drop of the hat, but particularly when things don’t go his way, in-between anxiously chain smoking; we don’t know why Cantor is more willing to genuflect to defense, big oil, the destruction of the environment, and lay blame for this mess on those most needy in our society; we don’t know why Mitch McConnell’s only job is to destroy the Obama presidency rather then addressing the needs of the people of the United States. We don’t know any of this. We don’t know anything.
If we find that we’re in a surreal space, look no further then the people we’ve elected — and the rather dangerous, nasty people that are running for office, not least of which is the ugly Paul Ryan bent on destruction as a way to a future that only he can imagine, and doesn’t include us.
Instead, before we go over the edge into the abyss, might not we spend some quality time on these ideas, these issues and shed the soulless nature of the dark GOP’s center?
Like many things in life, it depends on what you want to hear.
Whether you’re a religious person and don’t believe there’s a chance in hell for the Higgs Boson to exist, a devoutly religious person that denies priests are fondling children — and concealing it — or a Scientologist that believes, after donating thousands upon thousands of dollars, your soul or “thetan” is a reincarnation that has lived on other planets before living on Earth, such as Tom Cruise, recent (apparent) scientific discoveries in Geneva, Switzerland suggest that, though we may not want to hear some things, we should question everything, but in particular, the largest, most powerful science fiction story of all — or scam, take your pick — the creation of organized religion that is the bane of our existence.
Let’s begin, then, almost at the beginning.
“There comes a time,”Aldous Huxley wrote, “when one asks even of Shakespeare, even of Beethoven, is this all?”
The oldest religion, dating back to the early Harappan period (5500-2600 BCE), is Hinduism. Neither the pursuit nor the attainment of the world’s visible rewards brings true happiness, suggests Hinduism. Might not, then, becoming a part of a larger, more significant whole relieve life of its triviality, after all, we all want meaning?
This question alone gives birth to religion — and slowly and energetically moves from an existential question to the “opium of the people.” Without falling into the ridiculous arguments generated by ill-prepared politicians and journalist hacks, let’s just say, avoiding the term, Marxist, that Karl was right on this one. Marx actually said, “Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of the soulless conditions. It is the opium of the people.” If we take this “Marxist” notion and apply today, we can see that if fits, it works.
Name a poor community in America where you don’t hear, “It’s God’s will” uttered by people that are homeless and suffering from some institutionalized mandate, whether it’s zoning and the lack of health care and environmental degradation, and climate change and just plain old inhumanity, such as the lack of social mobility, particularly through education.
Name a time that has been more heartless then our own whereby in the name of God and Allah we are separating, maming, killiing and destroying people simply because they view the world differently — or better, we need their resources and we need their strategic location from which to launch our control over needed resources.
In the name of God — who we say we trust — we rob the poor, in our own country and elsewhere (the evidence is overwhelming), then give them guns, and to keep our attention busy, we fly drones over the helpless, in the USA and elsewhere. And we, the citizens of this country that says, “In God We Trust,” turn from our inhumanity to all, and we’re suppose to be the most Christian, Sunday church going, Bible pounding nation in the world. What gives? But let’s not get ahead of ourselves, not in the name of God, anyway.
Let’s go back to the problem.
The question of Hindiusm — and all subsequent religions — What do people really want ? — becomes fundamental in creating orthodox structures that solicit obedience through dogma meant to respond to the question. Within these tightly structured boxes — or organizations — where allegiance is mandated above even faith, there is little room for debate, let alone creative disruption.
Hinduism tells us that the first thing we want is Being. We want to be rather than not be; normally, no one wants to die (Scientology has co-opted this narrative strain quite heavily).
Second, we want to know. We are instinctually curious, whether you’re a scientist probing the universe or at home with the family watching the news — we want to know. In fact, we’ll turn to gossip — or reality tv — just to get the sense that we know something, anything.
The third thing people seek is joy, a feeling tone that is opposite frustration, futility, and boredom. Hinduism — and all other religions — prescribe a road to this sense of joy, provided one follow a strict path. Allegiance comes first, followed by the embrace of a promise to live happily ever after in joy.
If we couple these three needs to the unique human capacity to think of something that has no limits, the infinite, we can see how Christianity, which began as a Jewish sect in the eastern Mediterranean in the mid-1st century, follows. And how, with Islam, both follow the notion that there is an uncorrupted monotheistic faith of Adam, Abraham, Moses, Jesus and other prophets, all of whom, first, try to answer the question, What do people want?, and, secondly, are the vanguards of strict organizations that get formed around the prophets’ ideas, long after these prophets are dead and buried, and try to conflate material reality with a science fiction pertaining to the afterlife, edenic spaces to experience life ever after, and even reincarnation suggesting that we’ve existed before, time traveling, century after century, year in and year, living and dying and being reborn again — perhaps into Tom Cruise — while all sorts of immoral actions are being leveled against the “flocks” of these organizations — and by the most staunch believers.
The latest insanity around Tom Cruise and Katy Holmes suggests that we’ve reached a pathetic end to these cloaked belief systems. Imagine the level of intelligence of people, celebreties or otherwise, that pursue a religion that was incorporated in 1953, by L. Ron Hubbard, a science fiction writer. Hubbard created a rather false universe; it followed his treatise on self-help, Dianetics, describing a metaphysical relationship between the mind and the body.
But it makes some sort of sense, doesn’t it?
If we are in fact seeing the deterioration of monotheistic religions everywhere — and we are, simply based on the evidence of massive killings and the inhumanity being shown to the poor and the helpless in the name of God — and all these religions are, in fact, tales, stories, narratives that respond to the first question — What do people want? — it stands to reason that, after centuries we have been taught to find — and embrace — the ONE, the one man usually, that will respond to the question with a complex, albeit understandable, belief system that makes our desire to be, our desire to know and be curious palpable and manageable. (This notion, too, enters our political system big time, but the relation of religion and politics is yet another and larger story.)
Enter the Higgs Boson apparently discovered in Geneva the other day: picture a room full of people. We’ll call this the Higgs Field. Suddenly, in comes a person, a noted person. He steps into the room and begins to mingle, shake hands and so on; people gather around him or her. The more people gather around this person, the harder it is for this person to move. Then this mass of people begins to act — or move — as one. As one, it’s slow, large, difficult to move. Then a less popular person enters the room. Some break from the mass and move to the new person in the room — or field. This person’s mass is smaller, therefore it’s easier for this person to move about with his or her group. There you have the Higgs Boson. Without it, matter would not exist — we would not exist, and I wouldn’t be writing this. The Higgs is the foundation for matter, to put it plainly.
This is, apparently, the basis of the structure of the universe — and it is NOT the poorly named “God particle,” an unfortunate statement made by Professor and Nobel Prize Winner Leon Lederman that titled his book, The God Particle: If the Universe Is the Answer, What is the Question? , providing a brief history of particle physics. No other physicist or scientist has used the term as such, according to Matt Strassler, theoretical physicist at Rutgers University.
If the Higss is not the “God particle,” then what it is?
It is a scientific discovery, first and foremost, data that explains our being; our desire to be has a scientific explanation. Secondly, the apparent discovery comes from our curiosity, our search for answers to the most fundamental of questions, but in a scientific way, rather than a science fiction approach that has its own place in our culture (another story). Finally, the discovery begins to turn the corner for human nature’s need to know where we come from, how we’re made and why. It may even provide a road to where we’re going.
This is the next story, the story to come, and it’s built on science, not on science fiction; it’s built on reason and intelligence, carefully constructed around mathematics and physics — the Standard Model — that, in turn, enable us to create fields of information that are varifiable.
Stories and myths are essential for the human condition; however, these have to be used appropriately, which is not to control, mandate, influence — and then punish — as a way to find happiness and peace later, after one’s death.
We can find joy and learn about each other, with science and poetics, myths and faith working in tandem, not as antagonists. The Higgs Boson calls attention to our diversity, which we are now challenged to accept and embrace.
In a recent article in the Middlebury Campus, Parton Sees Rise in Erectile Dysfunction, Saadiah Schmidt tells us that, “The last three years have witnessed an upsurge in the number of male students reporting erectile dysfunction and other sex-related problems at Parton Health Center…” The Director and College Physician, Dr. Mark Peluso, told Schmidt that, “in the majority of cases, the patients were habitual viewers of pornography, and had no difficulty with sexual performance when they were with themselves.” Peluso — and others who study the affects of pornography on habitual viewers — suggest that there is “an inverse relationship between porn and potency — as porn use increases, so do sexual insufficiencies,” Schmidt tells us. (There are plenty of studies looking at the effects of pornography, some debatable and challenging; linked in the previous sentence is only an overview for those unfamiliar. Another interesting article is Pornography’s Effects on Interpersonal Relationships.)
Schmidt’s article set off conversations — and consternation — around campus.
“I don’t believe it,” said some students.
“No way. Guys are confessing to having trouble performing? No way, man,” was another comment.
“I don’t think it’s just porn,” though, became the most common.
The sex and love lives of 18-21 year olds on a college campus are complex, to say the least. Trying to nurture intimate relationships during this transitional stage in life is very difficult, fraught with challenges that students, more often then not, are ill prepared to handle — but that we, faculty and staff may help confuse. Students are thinking about what their educations mean, where their educations will take them; they’re worried about a jobless future — perhaps no future at all; they’re struggling with tremendous amounts of work, stressful demands on their time and energy, and in-between all this they’re trying to carry on relationships.
For some, the minority that is mature enough to communicate meaningfully about vulnerabilities, it can work. For others, however, love is synonymous with “just sex,” which in college means “additives,” such as alcohol and (some) drugs. Love and sex are thus reduced to “grinding” in dark corners of clubs or “rooms” where faces are unseen, music pounds and in the end, there’s the “hook up.” (Film on hook up culture)
Most colleges and universities don’t recognize that life on campuses takes place in three educational-social spheres: the day-to-day going to classes across elysian quads, students smiling, nodding to each other — everything is cool; the other campus comes alive in the dark, and is totally different — usually between Thursday and Sunday, involving pre-gaming (drinking hard in someone’s room, though sometimes alone), before going to a party where the hope is to grind into the hook up among inebriated individuals too bleary eyed to see the other. The goal, apparently, is not even the raw sex, rather it’s the story to tell the next day. The last college sphere is the place of technology, which is 24-7 — cell phones, iPads, computers — where cyber-socializing, gaming, porn, course work that’s online, and the everyday construction of lives — ordering airline tickets, reading news and sports, facebook and twitter, and so on, takes place.
College life is confusing and pressure-filled, so how can meaningful, intimate relationships evolve when what a relationship needs most is time and consideration, understanding and humility, and patience? College life is an impatient one.
We have two competing narratives, at least, always ongoing on a college campus: there’s the life in the classroom — predictable, somewhat staid, the “work,” as students call it; then there’s the less predictable, anxious life in the dark or alone in cyber-connections with cyber-realities, images one projects into the ether, performances of a nebulous and insecure self, a kind of stepping out, slowly, of embodiments of something or other yet to be defined eased out carefully, timidly. And all of this anxiousness gets expressed in the after hours culture of the college night.
Life in college is thus always defined by disconnections, though everything is connected by the ubiquitous presence of manufactured time — usually not enough time. Not enough time to complete assignments. Not enough time to get to the gym. Not enough time to eat. Not enough time to sleep. Not enough. Not enough is the trademark of college life, though countering this — and confusing things and adding tension — is the ongoing narrative of higher education: the future will is full of hope, which translates into wealth and leisure for most students.
The college is therefore the microcosm of the world outside its pleasure dome, outside Xanadu, Coleridges image of Kubla Khan. It privileges a patriarchy that, if we look at our society, as Chris Hedges does in Empire of Illusion, particularly in his chapter, “The Illusion of Love,” we see a “society that has lost the capacity for empathy.” The “not enough time,” disconnected existence of rushing about pre-gaming, grinding, hooking up cyber – culture of college life lends towards a distancing from one’s sense of self, one’s intimacy with one’s sensuality and sensitivity. So we turn to the additives — the drugs and alcohol, and cyber porn where “the woman is stripped of her human attributes,” says Hedges, “and made to be for abuse. She has no identity distinct as a human being. Her only worth is as a toy, a pleasure doll … She becomes a slave.” The dominant heteronormative culture on college campuses across America privilege these vile descriptions Hedges gives us where the viewer of porn is “aroused by the illusion that they too can dominate and abuse women.” So it’s no wonder that erectile dysfunction, once the drinking accompanies the journey from grinding to the hook up, is increasing since the actual level of intimacy required in a sexual relationship is always being pushed aside by the pressure of college life that exist in its three dominant spheres — the academic, the night, and the cyberworld.
But here’s the tragic problem: students are reacting to what we, the adults, show them; we’re indoctrinating them into society like this. By not addressing that students’ behavior as somehow connected to our institutionalized rhetoric, we give it approbation.
“The most successful Internet porn sites and films are those that discover new ways to humiliate and inflict cruelty on women,” says Hedges. The idea, here, is to privilege domination, cruelty and exploitation, subjects that are kept at arms length in sociology courses and political science course, even in literature, but never are these subjects dealt with as sitting at the center of a confused maturation process that is made even more challenging by the false design of our educational environments that would rather build climbing walls and swimming pools and not confront the entire student. We like to only see the student from the head up, an empty vessel that needs to have our wisdom poured into them — climb a wall, exercise, and here’s what you need to know, only. The tragedy in all this is that, by not working with the entire student, we are slowly and carefully, systematically by design, moving our students away from any real understanding of themselves, the “stuff” of life needed for love and empathy. Anyone can have sex — but what is its meaning, its place in our lives?
Maybe we, the adults, have lost our connections to ourselves.
Hedges pessimistically ends his chapter on the illusion of love suggesting that “porn is the glittering facade, like the casinos and resorts in Las Vegas, like the rest of the fantasy that is America, of a culture seduced by death.” It makes sense to me. Are we, in removing students from close relationships with themselves, their internal selves, killing off their potential, their desire to be creative and to evolve? Is this, then, not a culture fixated on death? Is hook up culture — and erectile dysfunction, usually relegated, at the other end of the culture, to Viagra commercials during PGA tour TV coverage where old men golf, drink and can’t get it up — a sign of a culture moving towards death?
Are we witnessing the death rattle of dogmatic institutions unable to sustain themselves any longer and our students, in despair, sensing something is wrong, are merely acting out in a haze of confusion?
I’m taking a slight break from revisiting my schooling past to address what just happened in Chicago: Chicago Targets Teen Violence After Teen Brawl (and death). Earlier, in Education Stimulus Package: In Duncan’s Hands, Hope is on a Tightrope, I wrote that,
If the rest of the stimulus package proposed by the President and approved by Congress (the Senate is debating the package) is handled the way Secretary Duncan discussed the $140 billion increase in federal money for education we are in for a difficult ride. Duncan (University of Chicago Laboratory Schools / Harvard) is long on hyperbole, short on any understanding of the challenges facing education.
The recent violence in Chicago demonstrates that at its core the way education has been managed (in Chicago) needs to be revisited since Duncan’s Renaissance 2010 project to improve public schools. Renaissance 2010 converted several failing high schools into smaller specialized schools. The goal was to improve learning and boost test scores. But it forced thousands of students to attend schools farther away from home and across dangerous gang and neighborhood turf boundaries.
Chicago education officials support Renaissance 2010, saying that “deeper” problems promulgated the violence in Chicago that ended the life of a young man. The tragedy in Chicago is a convergence of 2 American tragedies: (1) The Renaissance 2010 project is an ill conceived method of management based ONLY on what Freire has called the “banking system of education,” meaning that Duncan’s concern is solely management, the herding of students and teachers into a hierarchical — and quantifiable — system, rather than thinking about the creation of learning spaces that are both safe and invigorating; and, (2), the ongoing work by the US Government, since the stimulus package, to cut the education budget, which then converges with the decline of support in neighborhoods throughout the country–the South Bronx, Newark’s South Ward, Compton, in LA, and, yes, Chicago.
We cannot address problems in education unless we likewise address problems in our communities — unemployment, health care, and the malaise brought on by hopelessness.
In The Uneducated American, Paul Krugman, writing for The New York Times, says that, “Until now, the results of educational neglect have been gradual — a slow-motion erosion of America’s relative position. But things are about to get much worse, as the economic crisis — its effects exacerbated by the penny-wise, pound-foolish behavior that passes for ‘fiscal responsibility’ in Washington — deals a severe blow to education across the board.”
Duncan and Congress are entrenched in a mission to increase efficiency by “busing” students into massive schools focused intensely on standardization, while paying absolutely no attention to the decay that is so evident in some of our communities. Since the Reagan years, the gap between the haves and the have nots has increased. We are now seeing the results of the same old policies that have, through Bush II, ensured that the gap has remained, obvious in the way we’re handling education and health care.
The lack of creativity, the lack of a future looking agenda that taps some of the best thinkers in education, community development and health care means that we’ve not seen the end of this tragic approach. More students will die. Of course, many more students do, perhaps not as dramatically (meaning: getting media attention) as they have in Chicago (last spring, working in Newark’s South Ward, 2 children were shot in a playground — a drive by shooting and the children were collateral damage).
If we don’t take stock of our blindness, we will continue our downward spiral.
I happened to be in New York this past weekend. My oldest son, a photographer there, called to get together. Towards the end of the phone conversation he says, “Don’t get worried when you see me. It’s not as bad as it looks. I fell off my bike. I blame it on the New York streets.”
He slid across an intersection when he hit a patch of indiscernible liquid that he describes as “black ice,” a film that drips off the back of garbage trucks and lays unseen over the pavement. He flew thirty feet across an intersection, scraping his arm raw.
My son is doing the right thing. He sold his vehicle and he bikes and takes subways to work. But the streets of New York are inhospitable for those who “do the right thing.”
Then I pulled open the Sunday Styles section of The New York Times and found Jan Hoffman’s Moving Targets about how “bikers and drivers fight over their patch of asphalt.” Another example of how inhospitable New York streets—and who uses them—are to those trying to “do the right thing.” But in Hoffman’s article we move into dramatic, and dangerous, territory: anger, aggression and violence—people to people fighting over ownership of the pavement.
“With more bikes on the road, the driver-cyclist, Hatfield-McCoy hostility is ratcheting up,” says Hoffman. This is a situation made more complex by groups—cyclists and motorists—banning together and protesting via blogs and texting. There is also a “whiff of class warfare in the simmering hostility,” Hoffman says, when “superfly fit cyclists, wearing Sharpie-toned spandex and ridding $3,000 bikes, cockily dart through swampy, stolid traffic with bike racks and showers” while motorists stuck in traffic grit their teeth.
To make matters even more challenging, adding to the confusion, tension and angst are the inexperienced cyclists who pedal on sidewalks and zigzag against traffic. Hoffman asks, “Will the Hatfields and McCoys ever be able to coexist?”
It’s a difficult question to answer that requires we try to understand who we are as a culture. We are an aggressive culture. We occupy large quantities of space; we take “ownership”; we acquire; we “go for it” by any means necessary. We binge. We hook up–and forget. One of the reasons why American football has become the American pastime is because it is a territorial, aggressive game defined by crisis—and time, of which there is never enough. In America, it’s always the fourth quarter. We define life in inches—so we need to take a mile, even if it’s away from you, even if it hurts you.
I just came back from Amsterdam, an older culture that had something to do with the founding of New York, aka the colony, the New Netherlands. It’s amazing how the bikers glide smoothly across streets, over tram tracks, around pedestrians. The key, I learned, is respect, tolerance and understanding–and following rules. There is no aggression; that is, bikers ring their bells, trams dong theirs and pedestrians, even the tourists, “watch out.” It’s as if one is watching a beautiful dance, only this one is orchestrated from within, holistically, naturally: we are all in this together; we all have rights, so let’s respect them. A healthy approach that permeates the entire culture.
In an aggressive land such as ours, particularly in New York City, though Hoffman is keen to define this problem as a national problem, coast to coast, we are more interested in our advantage over “the other” rather then reconciling our differences peacefully and creatively. We in fact shun creativity. We negotiate with violence, our fists. (see: Violence in American Myth, Imagination & Literature, by Jane Anne Phillips)
Aggression and the lack of tolerance pervade our culture, whether for another’s skin color, religious and moral believes, sexuality and gender and ideas. We attack. No matter what. We even violate members of our own families. This is our mode, like bullies in a playground. It’s how we address the world, too—Iraq and Afghanistan are our prime examples, as is how many persons we incarcerate.
We’re not going to go forward, at any level, if our initial reaction—the American Reaction, or is it American Regression?—is aggressive and violent. This is not what Emerson had in mind when he defined the truly creative person in Self-Reliance.
Let us affront and reprimand the smooth mediocrity and squalid contentment of the times, and hurl in the face of custom and trade and office, the fact which is the upshot of all history, that there is a great responsible Thinker and Actor working wherever a man works; that a true man belongs to no other time or place, but is the center of things. Where he is, there is nature. He measures you and all men and all events.
Where is the true person? How have we moved so far from truth?
Squandered is the “great responsible Thinker and Actor.” We’ve enabled the mediocre, shallow person who reacts without thinking, takes without consideration, violates because of the immoral belief that it’s one’s right to do so. This is not a thinker, but rather, a follower, someone easily manipulated.
It’s easy to see how we believe, then, that acting violently without reflection is our right because we view the soil under our feet as solely ours; we view the space we inhabit as ours and ours alone; we see the other as an aggressor to the world we inhabit, literally and figuratively. We thus walk around with destruction foremost in our minds.
This could be a person who crosses our always moving path on a bicycle or it could be someone in Muslim garb or a person of a color different from our own or someone who challenges our privileged space. We don’t tolerate any of it. And resolve to attack.
But as Emerson says, “In history our imagination plays us false.” It is unfortunate that we turn aggressively against history—this has been our story since Emerson, brought dramatically to the forefront during the last eight years where violence has been the only means to an unforeseeable end. The battle between bikers and drivers is, I’m afraid, only a symptom of greater ills we seem to be running from. How far can we run from the truth?