Showing posts with label poverty. Show all posts
Showing posts with label poverty. Show all posts

Wednesday, July 2, 2025

You Know It's Time to Act


 I like post-apocalyptic fiction as much as the next guy, but I've often wondered why there's such an emphasis on dystopia rather than on cooperation as the method for going on. In reality, guns and motorcycles and theft are only going to feed you or keep you safe for so long, and it won't help your contributions to the future, i.e., children. The term I often think describing these kinds of novels or movies or TV shows shouldn't be dystopia but nihilist. 

Recently I read The Ministry for the Future by Kim Stanley Robinson and I'd call it an excellent example of what I think is the proper way we need to think about anything like a post-apocalypse. Published in 2020, it presents a world facing the certainty of climate change with nothing having been done to slow it down or even address it. After a devastating heat wave kills millions of Indians over a course of weeks, the UN recognizes something must be done and empanels a ministry designed to focus on both the future and the development of ways to be certain there is one. Various countries, starting with India, decide to ignore the richer nations and their do-nothing procedures and jury-rig a program meant to help themselves first of all and benefitting all other nations secondarily. 

Not to spoil a 500+ page book, but this jump-starts a series of escalating programs and laws that manage to keep the earth turning for the near future. The reason I applaud this "science fiction nonfiction" (as Jonathon Lethem dubs it) and I suppose a reason it was named one of Barack Obama's favorite books of the year is because the solution doesn't lie in guns and marauding bands and white American individuals making heroic sacrifices but in the subtle use of economics, policy, and science to come to terms with our reckless disregard for responsible use. The world finally discovers it needs a Plan B.

What was it? Big parts of it have been there all along; it's called socialism. Or, for those who freak out at that word, like Americans or international capitalist success stories reacting allergically to that word, call it public utility districts...Public ownership of the necessities, so that these are provided as human rights and as public goods, in a not-for-profit way. The necessities are food, water, shelter, clothing, electricity, health care, and education. All these are human rights, all are public goods, all are never to be subjected to appropriation, exploitation, and profit. It's as simple as that.

Democracy is also good, but again, for those who think this word is just a cover for oligarchy and Western imperialism, let's call it real political representation. Do you feel you have real political representation? Probably not, but even if you feel you have some, it's probably feeling pretty compromised at best. So: public ownership of the necessities, and real political representation...

[There] still has to be money, or at least some exchange or allocation system that people trust, which means the already existing central banks have to be a part of it, which means the current nation-state system has to be part of it. Sorry but it's true, and maybe obvious...It is what we've got now, and in the crux, when things fall apart, something from the old system has to be used to hang the new system on, hopefully something big and solid. Without that it's castles in air time, and all will collapse into chaos...It's like being hypnotized; you have to agree for it to work. So we are all hypnotized in a giant dream we hallucinate together, and that's social reality...

 [The] current order is so unequal, so unfair. Old story, of course. Biblical; detailed in Genesis; it's the oldest story, inequality, and never much changed from the start of civilization. So how can we change that? What do we do now?

Now, everyone knows everything. No one on the planet is ignorant of the real condition of our shared social existence. That's one real thing those stupid smartphones have done; you can be illiterate, many are, and still have an excellent idea of how the world works. You know the world is spinning toward catastrophe! You know it's time to act. Everyone knows everything. The invisible hand never picks up the check. The money is already here, it just isn't evenly distributed. Which is to say properly distributed. So now things have broken. We broke them; we broke them on purpose! Riot, occupation, non-compliance, general strike: breakdown. Now it's time for Plan B. Time to act...

Tuesday, October 25, 2016

258 candles-days16-14

 Rabbinic wisdom holds that we were created so God could talk to himself. Another take is that God wanted us to learn compassion so a plethora of us were made. Someone else also said God wanted people to love and care for others so dogs were created. If all that is so this woman squares the circle. "Taking care of dogs is my religion."

Wednesday, June 15, 2016

258 candles-day 112

I've been wracking my brain trying to think of what I can say that will mean anything to anyone about the current dismal, distressing state of politics in this country. And I've come to realize this: There isn't anything I can say. But there is something I can do.

My solution, based on the Chinese proverb that it's better to light a candle than to curse the darkness, is to provide daily candles in the form of links to other people's solutions, simple or complex responses to problems that they see. But as a single candle will hardly provide enough illumination to blot out the darkness that is the pettiness and meanness that characterizes this election cycle, I will light 258 candles, one each day between now and election day. In this way, I will do my part to remind each of us we are better than the baseness of the bases.

Today: I'm not much of a Harry Potter fan. I read the first novel, enjoyed it, but never read any of the others. I've seen most of the movies here and there, or at least big parts of them. I consider them contemporary classics, although unlike Twain's definition, they are usually read. But I am a J.K. Rowling fan. Her story has been an inspiration to me, and her purposeful near-total giveaway of much of her Potter-money is what I'd call genuine spirituality. I'm not likely to pick up another of her books, but I am likely to keep her life in sight.

Sunday, April 24, 2016

258 candles-day 57

I've been wracking my brain trying to think of what I can say that will mean anything to anyone about the current dismal, distressing state of politics in this country. And I've come to realize this: There isn't anything I can say. But there is something I can do.

My solution, based on the Chinese proverb that it's better to light a candle than to curse the darkness, is to provide daily candles in the form of links to other people's solutions, simple or complex responses to problems that they see. But as a single candle will hardly provide enough illumination to blot out the darkness that is the pettiness and meanness that characterizes this election cycle, I will light 258 candles, one each day between now and election day. In this way, I will do my part to remind each of us we are better than the baseness of the bases.

Today: Using data and technology to determine where anti-poverty work is most needed.

Monday, May 4, 2015

as we watch Baltimore burn

I have been in Baltimore a handful of times, usually on my way somewhere else. I don't think I've spent more than a day there. Most everything I know about the city comes from the novels of Anne Tyler. And the Baltimore she writes about, needless to say, is not the Baltimore of Freddie Gray.

But I'm not an impartial third party either, insofar as I believe we can and should live in a single, worldwide beloved community. My recognition that we don't isn't an admission to the impossibility of the dream, only of our unwillingness to accomplish it. And I know if my city was aflame, I'd certainly want other people caring about it.

I read this essay by Brittney Cooper several days ago and it won't let me go. Try as will to understand the positions of the three black women who are the official faces of Baltimore-Stephanie Rawlings-Blake, it's mayor; General Linda Singh, of the Maryland National Guard; and just-confirmed Attorney General Loretta Lynch-indeed, even to commiserate with them (as she writes, "Not one of these women stands in the place of power she stands in without having battled for it"), she ends up recognizing that "American empire, in its most democratic iteration, is no respecter of persons. Any person willing to do the state's bidding can have a role to play." Cooper locates the sound of the shattering of the peace among the poor and disenfranchised of Baltimore in the sound of the snapping of Freddie Gray' s neck.

That is a horrible metaphor. It is also resolutely true and it's in the truth of it that the horror lies. No one in my community ought to be familiar with that sound.

More troubling has been the response of strangers, and even some people I know, to the riot in Baltimore as if Freddie Gray's death is excused because of the reactions to it. As if Baltimore police were somehow punishing him in advance for the temerity to ignite the CVS with his death.

The simple truth of the situation is that Freddie Gray should not have died. I contend he should not have been arrested in the first place, but even if we grant he had committed a crime, including murder, there is no reason for any person to die in police custody. To quote the character ML from the great Do the Right Thing, a film whose subject, the death of a young black man while being arrested, should not be nearly as contemporary twenty-five years later as it is: "It's as plain as day. They didn't have to kill the boy."

But most troubling is the epiphany I have come to. If I was in Baltimore would I join the riots and looting? And the answer is yes. Yes, I would. Not because there are things I want but that there are things I don't want. I don't want predatory lending in my neighborhood. I don't want a military presence in my neighborhood. I don't want to be called a thug when I strike back against a system that threatens me and my future. I don't want police killing anyone whose most criminal act is running away from them. And because of where I live and who I am, or specifically who I am not, I don't experience any of that.

Neither should anyone else. It's as plain as day.

Tuesday, February 25, 2014

do we want to be gated?

As America grows more liberal, conservatives are retreating into a variety of isolated subcultures and, when necessary, making or manipulating law to insulate them from contact with the masses. Like a cultural manifestation of Going Galt. Welcome to white America’s waiver society.

For years I've noticed, on the periphery, the carving out of small enclaves of privilege and paid-for security on the margins of big cities and thought it only the backlash of a wealthy, formerly dominent class. Sort of reverse Bantustans. But this essay also suggests the attempt to inoculate some groups from the rule of social laws they're increasingly uncomfortable with. As the author points out, it's of a piece with stand-your-ground laws and Affordable Care Act opt-outs, as well as proliferation of members-only communities where private security services operate as if they're in a Green Zone. Such a development should be offensive in America. We justifiably pride ourselves on everyone being equal before the law, and while that's not always true, and maybe never has been, it's an ideal worth seeking. "I want my country back"? It's debatable it was ever yours to begin with, but beyond that it excluded far, far too many people from its largesse. We are better than that. Good pride, like good religion, should be inclusive.

Friday, January 10, 2014

I have come to know my place

I've experienced depression for many years. Like a lot of people, I did a lot of self-medicating with alcohol and drugs, and I kind of liked that. But I discovered that I was a poster boy for the wonders of Prozac and have been on some form of antidepressent for nearly 20 years. I've never felt suicidal (although a good argument could be made that I have been self-destructive) or whatever term there is for the desire just to remain in bed. I have no trouble moving around and getting my day going, although sometimes it's hard to understand to what purpose. My depression leaves me angry more often than not, sometimes with myself but usually with society.

All this is to say that, when it comes to depression, I'm not un-self-cognizant. It took me a long time to recognize a need for help, and even longer to accept it. I'm not proud of my tendency toward do-it-myselfism, but realize it's a battle I fight continuously.

On Wednesday I had a counseling appointment with a new counselor I started with late last year. Before and after I left for the appointment I took out my aggression that had been building for months on the three dogs I love most, hitting one with a book, pushing another down the stairs, and kicking the third. I was devastated by this behavior and am so ashamed of myself that if I was suicidal I might consider it. None of them was hurt, although all three looked surprised, which is of course being hurt, and like an abuser I tried to make up for my behavior immediately. But it didn't do any good for how I felt about what I'd done.

This is not to make too big a thing of it. I know every animal lover has done something in her thoughtless moments that he regrets and I know that this is really no different. But one thing I've prided myself about is the immeasurable love I have for my animals. But my depression makes them fair game, I know, and my wife just a few weeks ago said she was sometimes anxious about leaving me alone with the animals in winter, knowing that I could take my anger out on them. I told myself if that happened I needed to make a serious change.

So here is the change I'm making.

It's really not a big thing, more a recognition of something in front of me all along. For decades I have tried to be something better than I am, socially and economically. I have gotten several degrees and trainings--I hold two masters and a master of fine arts, and I've trained as a chaplain and a minister. I was a college teacher for a decade and a part-time minister for another decade.

But those are middle class ambitions and I didn't come from that. I am a lower-class prole straight out of Orwell who lucked into those positions and now, in the current employment market, cannot find a way to make lightning strike twice. The market may not be right but it is what we live with and I have come to hear it loud and clear: it does not want me to make my way as a professional. I must make it as a minimum-wage employee.

I have gotten above myself and have been suitably punished for it.

As a result, I renounce my desires to be a minister or chaplain, as I more or less gave up my desire to be a teacher any longer, and starting Monday I will look for any full-time job within ten miles I can find. Keep in mind where I live, deep out on the rim: the best I could hope for around here is work as a machinist and I don't have that kind of training.

Is this a reaction to both my depression and my acting in a way I'm ashamed of? Perhaps. Probably. But I feel lighter as a result of making this decision. For the first time in a long while I feel less like a victim of economic forces and more like someone who's accepted his fate.

This doesn't mean I intend to give up ministering, as I haven't really given up teaching. I've just given up the hope anyone will pay me a living wage doing it. I've come to recognize my place, and it's behind a broom or a cash register, not a lectern or an altar.

Monday, November 11, 2013

maybe it is about the numbers

I completed reading two books of spirituality today: Walking a Literary Labyrinth and Irresistible Revolution. While I really enjoyed Nancy Malone's writing--it often reminded me of the best work of Karen Armstrong or Thomas Merton--between the two the one that's likelier to stick with me longer is the Shane Claiborne book because it irritated me over and over again like an infection. You tend not to remember why you have a scar fondly but you remember it nonetheless.

But what won me over--although to be fair, the fact I kept reading it despite my repeated annoyance with it confirms I was won over long ago--was the following in its final pages:
Certainly, thousands were added to their number in the early church--the poor, outcasts, people fed up with the world. They were the scum of the earth...Our context is quite different. We live among the wealthiest people in the world (top 2 percent), a tough mission field. We are preaching a gospel that declares that it's easier to fit a camel through the eye of a needle than for the rich to enter the kingdom. But look on the bright side. After we preach the crowds down, we will not need such expensive buildings...
And yet whether it's the Prayer of Jabez or the war in Iraq, many Christians seem to be hoping that the kingdom of God will come in triumphal greatness, expanding God's territory and taking over the world with glory and power--shock-and-awing the masses, if you will. But that's the very temptation Jesus faced in the desert, the temptation to do spectacular things like fling himself from the temple or tun stones into bread, to shock the masses with his miracles or awe them with his power. And yet he resists. The church has always faced the same temptation, from the time of Constantine's sword to now. We are tempted to do great things like rappel from the rafters in the newest church gym or throw the best pizza party so that kids might bow before the altar.
But amid all the church-growth tacticians and megachurch models, I want to suggest something a little different: God's kingdom grows smaller and smaller as it takes over the world...
Despite the fact that God's Word insists that "God does not dwell in temples built by hands," we insist that God should...God just digs camping. No wonder when I think of my most powerful encounters with God they seem to involve camping of some kind...That is where I have met God. God still dwells there. No doubt there is power in corporate worship, and there are times when I feel God among the masses (and during Masses), but it has had nothing to do with the color of the carpet or the comfort of the chair...
As we build our buildings, human temples are being destroyed by hunger and homelessness. The early prophets would say that a church that spends millions of dollars on buildings while her children are starving is guilty of murder...The more personal property is retained as private space, the more corporate property becomes a necessity. And the cycle continues, for as we enlarge the territory of corporate property, private property remains comfortably sacred...[We] find ourselves less likely to meet in homes and kitchens and around dinner tables. We end up centralizing worship on corporate space or "on campus." Hospitality becomes less of a necessity and more of an optional matter, a convenient privilege...
One of the underlying assumptions is that money from the offerings or tithe belongs to the church. But the Scriptures consistently teach that the offering is God's instrument of redistribution and that it belongs to the poor. Giving to the poor should not make its way into the budget; it is the budget.
Now, as I've pointed out, there is a disingenuousness to an organization with directors and marketing people like Claiborne's Simple Way calling "85 percent of...church offerings is used internally, primarily for staff and buildings and stuff to meet our own needs...border[ing] on embezzlement." But simply because an organization finds itself unable to meet the ideal doesn't mean the ideal isn't worth trying or is inherently worthless. It just means they haven't figured out how to do it yet.  It may be that in smallness and simplicity such ideals are more likely to be realized.

Wednesday, August 28, 2013

my 1980s

[Although many dissed it, I enjoyed this Wayne Koesten-baum essay reprint on Salon, so much so that I've decided to write a similar one in the same style.  Mine will be, of necessity, shorter for the simple reason I'll try to say something in fewer words and images.]

"Plus ca change, plus c'est la meme chose."
Jean-Baptiste Alphonse Karr

I wanted to be the Next Great American Writer in the 1980s. I published one very bad novel and an interesting monograph on Jerzy Grotovski and a few short stories and poems. But I wrote many, many other things.  In my teens a professor told me I was a Renaissance Man and I took that to heart, wanting to whip off novels and poems with the same alacrity as Victor Hugo or Thomas Hardy; tellingly, I didn't enjoy reading either of them at the time. I envisioned myself forever sitting up late at night writing hard, amber-clear prose that never quite satisfied me. There is a wordless comic strip from Love and Rockets by Los Bros Hernandez from that time that shows one of the characters typing and smoking late into the night in a high garret room, suddenly crushing a sheet of paper with dismay, and that's how I saw myself. I often accomplished the sitting up late, drinking instead of smoking, but rarely found anything near solid, precise wording.
***
I was married when the 80s started and divorced about midway through. It was by mutual consent and there were no kids or property to dispose of so it was relatively amicable. We had sex nearly every day because we were young and horny and it was one of the few times we didn't fight. After we divorced and I lost nearly a hundred pounds I found to my surprise she wasn't the only person attracted to me and eventually I would gain a reputation, not undeserved, for fucking nearly everyone who approached me. For a while I enjoyed sex with men as a sort of vacation from the emotional messiness of sex with women, a kind of palate-cleanser between courses.
***
I read a tremendous amount, usually on walks and under trees, from silly novels to dense philosophies. I tried to find at least one important line from every book or poem or short story or essay and then typed it on a slip of paper and taped it to the swinging door of my kitchen. I'd been given a portable manual typewriter as a graduation present and it was on this I wrote nearly everything during that time. I had had a larger manual office model someone gave me during my marriage and it was on this I wrote my novel and the monograph, but one evening after reading On the Road I stood up suddenly and began to move methodically around my little apartment collecting furniture, clothes, books, kitchen utensils, everything I decided I no longer needed, and piled them in the center of my living room floor to give away. The office typewriter was among the last items to make the pile.
***
Today I have a lot of friends who hop trains and call themselves train kids. I did that only a couple times and only for short distances, always returning to my starting point. I was alone each time and spent the whole ride hunkered close to whatever I was holding onto: my first time I clutched a pole tightly, scared shitless I would be blown off and my body found by kids a la Stephen King's "The Body," and the next times I went I belted myself to something secure. I was a road kid, spending most of my time hitchhiking or in my own car. I always had luck hitching; it was always a matter of patience and not looking angry as the cars and trucks whizzed past me. One of the few times I hitched with someone else was one of the least productive hitch times of my career; we walked hours on the side of the New York State Interstate--we were headed to Buffalo--but we made it within twelve hours of our starting by dint of catching a train outside Rochester because it was dark and no one could see out thumbs. Whenever I hear the Pet Shop Boys' "West End Girls" I go back to that time and think specifically of riding around in the back seat of a car driven by a lesbian who would come out as straight within a year and who was showing us the city.
***
I acted in porn movies for a short time, a single summer, but it was enough to fund my life for a year. $500-1000 for a weekend's worth of work was great money. It was easier and less anxiety-producing than I'd feared and I loved the sex. I never thought about AIDS, not because this was before it or I knew no one who had it--I lost several friends to its depredations and I carry a healthy hatred for Ronald Reagan and his ambivalence to this day--but because I was stupid enough to think I was immortal. I actually came through those years of mostly unprotected sex without a single STD, leading my friends to joke my mother, like Achilles', had dipped me in the River Teflon. 
***

Authors I read for the first time that decade who played an important role in how I write: Susan Sontag, Jean Genet, Bruce Chatwin, John Gardner, Joan Didion, Thomas Merton, Gary Snyder, Jack Kerouac, William Burroughs, Dominick Dunne, Tom Robbins, Louise Erdrich, Tim O'Brien, H.P. Lovecraft, Raymond Carver, John Le Carre, Henry David Thoreau, Rita Dove, Vladimir Nabokov, Charles Simic, Gore Vidal, Georges Simenon, Anne Tyler, Sylvia Plath, Audre Lord, D.H. Lawrence, Toni Morrison, Rita Adler, Carlos Castenada, Ursula K. LeGuin, Peter Straub, Stephen King, Clive Barker, John Irving, Thomas Pynchon, etc.
***
For years after my divorce I lived in New Paltz, the town where my college was located. The town is snuggled at the base of the Shawangunk Mountain range between the Hudson and Wallkill Rivers and is home to many freaks. I found myself fitting there like fingers that curl into a fist. Three years after my divorce, through some stunningly bad decisions, I was out of work and had to give up my apartment to a friend. I was in Manhattan for a job interview and, having waited too long because I was at a bar to catch the last bus out of the City, I found a quiet berth under a construction trailer on the overpass above the Grand Central Station. I was warm, safe, and it was astonishingly easy to get in and out without being seen. I ended up sleeping under that trailer for several months, until approaching winter made me decide it was time to visit my parents. They were against my returning to the trailer, or to New Paltz, where I might have slept on friends' couches, so I said, "Buy me a cheap car and I'll live in that." They found a 77 Dodge Aspen wagon for $500 and I spent a weekend making it habitable and then lit out for the road. I lived in it for three years, seeing almost all of the country and parts of Canada, before my mother's entreaties to come back out of it and go to graduate school prevailed. I disembarked in southern Minnesota and sold the Aspen and lived in a park seven miles from town, sleeping under a gazebo and riding my bike to classes. This was September, 1989, and in another nine months I would meet my second, or as she says, my last wife. 

Wednesday, April 10, 2013

what is a who?


Over the past weekend I was the guest preacher at a mid-size Unitarian Universalist fellowship in Bismarck, North Dakota, where I sermonized on the recent Personhood Bills passed there (and in other states).  I was not only welcomed and given an enthusiastic ear, I was fortunate to happen to have come when students (several of them pictured on the school's website) from the local Seventh Day Adventist academy came to visit.  That's not sarcasm:  I was raised in the church and I took a few moments to introduce myself to the group before the service and offer to talk with them afterward as someone who had left the church at about their age but not out of anger or hurt but because I was looking for something it couldn't offer me.  Half the group took me up on that and we had a wonderful discussion in the hall.  That was probably the highest point for me in a weekend full of high points.



WHAT IS A WHO?
A Sermon Delivered to the
Bismarck-Mandan (ND) 
Unitarian Universalist Fellowship and Church
On April 8, 2013

            If we had the technology available to us I’d show it to you, but since we haven’t I’ll have to settle for telling you about this movie I saw a few days ago.  It was called Cargo, and at seven minutes long it was a finalist in Australia’s Tropfest short movie competition. 
            It’s entirely wordless although not silent and signs are written in English.  Our protagonist wakes from a car wreck and in the first minutes we begin to understand he’s in the midst of a zombie infestation.  Now, stay with me here, especially if you don’t like zombie or horror movies, because unlike most of them this film has an upbeat ending. 
            Anyway, he wakes to what we assume is his wife zombified and kept away from him only by the seatbelt she’s wearing.  He flings himself out of the car but returns to do two things:  to kill his zombie-wife and to retrieve the cargo of the title:  their infant daughter in the back seat.  He hoists her onto his back in one of those backpack baby carriers you probably remember from the 80s and 90s and pushes himself to start walking.  There are zombie snuffles and groans and such sounds all around him as he makes his way through a forest.
            Before long, though, as he stops to catch his breath, he sees something that the viewer has already noticed:  There is a nasty gouge out of his left arm; his wife, or someone, has bitten him.    We realize by the look on his face what this bite means, and he begins preparations for his transformation.
            Now if you, like me, are a watcher of zombie movies, this is something we have never seen before.  Someone preparing to become a zombie.  What he does is the following:  he makes notes on the map in his pocket, x-ing out some areas previously labeled “safe” and marking some other places previously unmarked as “safe”; he writes on his left arm the amount of time since he was bitten; he collects from an interrupted child’s birthday party a balloon that he hands back to his daughter to hold; and then he pulls from somewhere below the screen so we don’t see where he’s getting it from some bloody, gory viscera we assume comes from a recent victim.  This last he puts into a regular plastic shopping bag and attaches to one end of a tree branch he carries.
            We follow our pair for a while through the forest, his gait getting slower and slower, his shoulders hunching further up with the weight of his child on his back, until finally he stops as he hears his daughter cry.  He turns and in that moment we discover what has happened.  He has fully changed and in our horror we know he is scenting his daughter on his back. 
            But his attention is drawn instead to the viscera dripping from the plastic bag just out of reach at the other end of the branch he’s shoved between his shoulder and the carrier strap.  It’s this smell that keeps his attention away from her and keeps him moving forward. 
            Finally he reaches a rise and the balloon dislodged from his daughter’s hand catches his eye and he follows it as it ascends.  Suddenly there’s a sharp pop and at first we think the balloon has burst but instead it is a human sniper who has targeted and shot him.  A moment later three armed survivors approach him and determine he is a zombie and fully dead.  For a moment we think they will leave his body there, but they stay back a moment longer than maybe they ought to and hear the hidden child’s whimper.  They find his daughter strapped to his back; across her belly is written “My name is Rosie.” 
            In the final scene we see two of the survivors digging a marked grave for the zombie while the third holds the baby to her like it’s the last salvation anyone has.  What has happened in this seven minutes is that the director and writer, Ben Howling and Yolanda Ramke, have managed what no horror film has managed before:  they have remade a stock horror trope into a complex, multifaceted, fully realized character.  Reversing the process, they have made a zombie a person.
            It is an odd juxtaposition to what has been done in North Dakota by the governor’s signatures affixed on March 26th to HouseBills 1305 and 1456 and Senate Bill 2305, the so-called Personhood bills, which effectively ban legal abortion in the state after a fetal heartbeat is detected—most experts agree that is at about six weeks after conception—and denies allowances in the case of rape, incest, or genetic disorders.  In effect, the state of North Dakota has bestowed personhood on fetuses in many cases before the mother has even realized she is pregnant. 
            To his credit, Governor Jack Dalrymple recognizes the probable fate of these bills:  The bills’ requirements “greatly increase the chances that this measure will face a court challenge [while] the likelihood of this measure surviving a court challenge remains in question.”  However, he has also stated that “this bill is nevertheless a legitimate attempt by a state legislature to discover the boundaries of Roe v. Wade [and represents a] new question for the courts regarding a precise restriction on doctors who perform abortions.”  That is certainly one way of putting it.  Another might be to suggest this is a shot across the bow by a greatly emboldened, massively financed conservative party whose cries against wasteful government spending and intrusion by big government into the lives of the governed ring hollow when it pushes an agenda like this.
            But in the words of the sainted Arlo Guthrie, that’s not what I came to tell you about.  You know more about that than I do.  You live this and I’m just watching it from the outside.  I came to talk about where the law got its ideas about who rates personhood and how that accords with our Unitarian Universalist principles and beliefs.   
While it is not true we are a Judeo-Christian nation it is true that many of our legislators subscribe to those beliefs. Judaism, Christianity and Islam follow a simple trajectory to determine who becomes a person.  A person is someone who has been born.  While the writers of Jeremiah, Isaiah, and Psalm 139 refer to knowing a person in the womb prior to her birth, this refers to an omniscient God who is also aware of the fall of a sparrow, and not to fallible, unobservant people.   The Talmud explicitly states that “you cannot choose between one human life and another.” Only birth confers personhood.  Until the emergence of the child, literally the crowning of the head, a fetus is part of the mother and she, and not the potential human, has personhood.  Conservative Muslimsrecognize a ‘person’ as someone having been alive 120 days, or four months, the point at which a fetus becomes “ensouled,” although as with much Scriptural writing, the number is probably not meant as a literal time period but a poetic method for naming an uncertain amount, like Jesus’ answer that someone should forgive anoffender seventy times seven times. 
PhilipMitchell, professor of English at Dallas Baptist University, has articulated a solid summary of how Biblical peoples recognized personhood:  “Being [in] the image of God,” he explains, includes the following elements:  “dignity, glory, and honor…a specific…purpose and end…[whose]  intermediate goal and purpose in this world [is] the furthering of God's shalom--his reign of perfect peace and justice over all humanity…Humans have certain God-given rights, even if we are also capable of voluntarily giving those rights up …[and] our personhood is developed and renewed by the work of the Holy Spirit upon us.”  The great Biblical scholar Dr. Suess encapsulates this definition as a person’s a person no matter how small. 
The Biblical definition is not exclusionary since there is no suggestion that someone’s disability, say, a man blind since birth, is denied personhood, that is, has sinned.  In fact, the writer of John 9 explicitly rejects that:  “His disciples asked [Jesus], ‘Rabbi, who sinned, this man or his parents, that he was born blind?’ “Neither this man nor his parents sinned,” said Jesus, “but this happened so that the works of God might be displayed in him.’” A person’s a person, then, no matter how unabled by disease, injury, or even by choice.  Once conferred on her, a person never gives up his personhood, even in death.
            Historically, Unitarians and Universalists followed the Biblical definition of how a person formed.  There is, of course, a vast difference between belief and practice, and while nearly every nation has submitted its government to one or another theology, probably none actually held fast to the injunction to, as the writer of Matthew put it, “do for the least of these as you would for me.”  Nevertheless, there was a concerted effort in the nineteenth century United States to compel society to live up to its rhetoric.  Unitarian sympathizer Margaret Fuller’s relational Transcendentalism recognized “all persons, regardless of their relative power [or lack of it], as moral agents…often unjustly deprived of the opportunity to exercise self-determination.”  In the bitter pre-Civil War years this included not only women and slaves and natives, but children and prisoners, immigrants and laborers, the ill and the crazy.  The abolition of slavery, a product of Quakerand Universalist principles, both solidly Christian, solidly Biblically based, finally took hold of the popular will and Abraham Lincoln was inspired by it to declare the near-impossible-to-imagine Emancipation Proclamation.  
But it wasn’t until the 1932 drafting of the “Humanist Manifesto” that religious liberals appealed to something other than a Biblical rationale for what makes a person a person.  Curtis Reese, a founder of Religious Humanism, insisted human beings be treated as having inherent worth.  “Whatever purposes…the cosmos is working out, [people] are not to be regarded as a means for their realization.” Our very existence is worthy of celebration, as are our attempts to change our behavior on reflection.  God may or may not have known us in the womb but once out of it our responsibility is to know ourselves.
Religious liberals were confident enough to assert that, rather than its dominator, people “are a part of nature and [have] emerged as the result [of it].”  In so doing, these proto-Unitarian Universalists were convinced that “Nothing human is alien to the religious…the complete realization of human personality [is] the end of a [person’s] life and seeks its development and fulfillment in the here and now.”  Further, “Religious humanism maintains that all associations and institutions exist for the fulfillment of human life”  and that “humanism will:  affirm life rather than deny it; seek to elicit the possibilities of life, not flee from it; and endeavor to establish the conditions of a satisfactory life for all, not merely for a few.” 
            Big, heavy, heady words.  We read in them the genesis of our principles of inherent worth and dignity for everyone; justice, equity and compassion in our relationships; the rights of conscience and a responsible search for meaning; and respect for the interdependent web of which we are a part. 
            If this, then, is the way a Unitarian Universalist ought to recognize the personhood of an individual—that is, that the being in question has inherent worth and dignity, has the equivalent rights for justice and compassion, a right of conscience and making a meaningful search for truth, and is a part of the interdependent web—how should he or she respond to the so-called Personhood Bills that seeks to claim these rights for the fetus whose claim to personhood is a beating heart?
            Here is where individual conscience and search for meaning comes in.  It is a hard question. It should be, the way anything worth really thinking about is hard.  My own answer, which may not be yours, is, yes, an unborn fetus is a person, not because it has a heartbeat or looks less like a fish than in an earlier stage or because it can hiccup, but because it is a part of nature no less than eggs and spermatozoa and cells.  Like any of us it has the potential for becoming more than the sum of its parts.
            However, its personhood cannot and should not trump its mother’s personhood, which is not a potential or a possibility but is a real, breathing, thinking, yearning being whose decision-making abilities must be held paramount above possibility.  There is no more moral right to insist a mother carry her charge to full term than there is to insist a brooding hen remain on its egg until it hatches. 
            Return to the story I started this sermon with, the short film Cargo.  Keep in mind it’s not meant to be an allegory or something heady.  Yolanda Ramke is not likely to have meant it to be anything more than a good story worth a few minutes’ think.  Consider all the decisions, most of them self-denying and all of them hopeful, that the unnamed father makes.  He marks a map for whoever finds his body; he takes care to avoid attacking his daughter; he arranges to have her familiar name used, giving her an identity.  I like to think that if the roles were reversed and it was the mother who wakens to the car wreck and lurches out of the door, we would have exactly the same film.  In the final shot we are shown that the survivors are giving him a marked grave, presumably so that an adult Rosie can visit it, probably not an activity most people would stop to do in the midst of a zombie infestation.  The father is himself given an identity even after death.
            A zombie carrying a child, a mother carrying a child. The authors of the Personhood Bills have written them so that a doctor who performs an abortion after a detectable heartbeat is punished, not the mother who seeks it out.  Is their assumption that women, subject to those wildly firing hormones, are incapable of making a balanced decision?  Would Governor Dalrymple and Senator Margaret Sitte and the other proponents of these bills come away from this film with the conviction that a pregnant woman has worse decision-making abilities than a man turning into a zombie?
            Unitarian Universalists are proud inheritors and upholders of humanist principles, of liberal religious convictions, of a historical progressive view that our obligation—maybe not out of the womb but once we are aware of injustice—is to make as much positive change as we can.  In the words of Lauralyn Bellamy, to give back love to a bruised and hurting world.
            A sermon ends with a call to action but I’m not going to tell you what that actions ought to be.  Again, this is your fight and I’m watching from the sidelines.  But here is what I want you to do now.  Take the hands of the people on both sides of you.  Feel the warmth, the flutter of their pulses, the throbbing life beside you.  However you act, whatever you choose to do, these are the people affected by it.

Monday, March 11, 2013

the end of alice review

The End of Alice Review


(Fair Warning:  The following includes disturbingly graphic descriptions of violence on a child.)

This is a horrible, horrible book. It is disturbing, pessimistic, misogynistic, angry, flush with anger and a lust for destruction.

Which is exactly what it should be. You should not write a novel featuring child molestation and murder without breaking a whole carton of taboos. Such a novel must be written because pedophiles are our fathers and brothers and sons and, as we’re coming to increasingly discover, our mothers and sisters and daughters as well.

The End of Alice is famous, or more accurately, infamous for its portrayal of the unnamed narrator who has been imprisoned since 1971 for the rape and murder of twelve year old Alice Somerfield. The novel is told primarily from his perspective, although he has a correspondent, a nineteen year old girl, who also narrates some of the story.

More on her in a bit. Some reviewers have called A.M. Homes’ third novel a page-turner, but it wasn’t that for me, either my first time reading it, nearly a decade ago, nor my recent rereading. And again, the acts it describes and the mind Homes tries to mirror shouldn’t lead a reader to flip pages (except maybe in self-defense, the way some people hide their faces during gory horror movie scenes). But those scenes are just as important as any exposition and, in some ways, may be even more important because they present us with a safe way of seeing the world from a very different, skewed perspective.

Here is a short, less graphic scene to suggest what Homes is getting at in these stabs at an unsanctioned perspective. The narrator is telling us of his responses to many of the letters he receives in prison, “Requests on university letterhead for an interview, an extensive study, a few questions to be answered, research papers, a book.” He is uniformly dismissive in his written response.

However, if you are open to suggestion, I would wholeheartedly recommend several men here, in particular my buddy Clayton, who allegedly—and more than once—fucked men on the Christopher Street pier and then pushed them into the Hudson River…To hear Clayton [who is also the narrator’s sex partner] tell it—and he rarely does tell it—the men he fucked were so taken with the events, so absorved with the back and forth of the in and out, that when it stopped, when Clayton breathed a sigh of deep relief and shot high into their asses, the men surged forward, flinging themselves into the water. And Clayton, so suddenly drained, so recently depleted and a nonswimmer himself, would go to the edge and simply scream, howl at the water, at the night, offering his arm, his hand, his fist, to the men, who were already dipping under, flailing far from Clayton’s reach…[Good] luck with the project

Similarly, his victim Alice is viewed by him entirely differently from the way we expect a twelve year old girl to behave. She flirts obsessively with him, says “You’re my captive, my prisoner,” is stronger than he is and can pin his arms behind his back. She ties him to a tree, “surprisingly…adept, if not practiced, at the art of knot tying.” She prefers not to wear underwear because she likes “to catch the breezes.” She calls him a dolt, wears patent pumps and a black velvet dress or meets him naked in her room or in the woods, threatens to kill him.

Alice is no Lolita, a metaphor for a young, intoxicating America. She’ll never grow up to be an overweight housewife and mother. She’s a real twelve year old girl but she is not a real twelve year old girl in the narrator’s imagination. She is a temptress who knows exactly what she is doing to him, every moment, up until the moment she forces him to kill her.

Forces him, because what he remembers is that when they have finally given in to the sexual tension of their relationship in a motel room, is that, having lost her virginity, she is of course bleeding and blames him for having “done something awful to me.” He tries to explain to her it’s menstruation but she won’t hear of it, saying “Your words get in my head…Don’t try and humor me…You’re making excuses for yourself…You cut me with the knife…You did this to me…I’m in pain…” In the novel’s final pages, this is how he remembers the scene as a cacophony of images and shouts, some his own creation and some probably real.

Her hunting knife is in her hand. It’s out of its sheath. She’s flashing it at me, all the while holding her stomach…”Put it down,” I say. “It’s perfectly normal…” She cries, puts her hand over the spot, clutching herself, as if she can hold it in, push it back inside her…

The storm. Lightning crashes. The lights go off, then on again, punctuating our dialogue…I don’t know why, but I reach for the knife, take it away…

“I didn’t touch you with it,” I say. “I didn’t touch you. This is touching you,” I say, touching her with the knife. “This is fucking touching you. I didn’t touch you here.” I poke at her skirt with the blade. “Don’t you understand? I don’t want to hurt you.”

“Then why did you do this to me?”

…”Why do you make me?” I’m crying. “Don’t make me.”

The first time it plunges in, there is resistence, but I’m angry, full of fire. I force it into her gut. The next one goes into her neck, a bigger splash, bright spray, the hiss of an artery. A hot, sticky fountain of blood douses everything. She makes a face and falls back on the bed, gurgling like a little girl…Again I plunge in. She looks surprised. Again and again. I can’t stop myself…

She’s in pieces, splattered around the room. Rivers of blood form small tidal pools. I don’t know which blood is which, from whence it came. The scent is meaty, the putrid stink of slaughter. I’m embarrassed by the vigor, the extent of my outburst. It is as if I’ve lost myself, broken away.

Have I made my point?

This question, seeming at first look to be addressed ironically to the dead Alice, and then to the parole board with whom he’s meeting, is finally revealed to be addressed to the reader. While the narrator is as untrustworthy as they come, he is also absolutely convinced that he has an audience. He does of course: “[If] you are anything at all, you know who I am—and find my disguise the silly childish senility of the long-confined, of the good mind gone sour [unconvincing]”. In the final paragraphs he echoes other unreliable narrators:

To you alone I’ve told the tale, do with it what you will. That’s all there is, there isn’t any more. I’m out of breath.

The deal is done…It is summer, the end of summer now…There is sky and trees, a high wire fence, a long road, and at the end of it you are there, waiting for me.

So glad to see you, I say. Missed you so much, thought about you every day.

Finally, the narrator is addressing not only “herr reader,” but Alice herself or the Alice of his imagination, the Alice who did not end up “decapitated, her head positioned between her legs, weapon…jammed in victim’s vagina…Accused apparently continued relations with victim after her death. Victim’s face and body covered in kisses. Accused dipped his lips in victim’s blood and then kissed deceased repeatedly.” This Alice will be more like the unnamed girl correspondent.

The girl correspondent, the nineteen year old who sends the narrator letters. She is important. As I said, she narrates alternating chapters of the novel, explaining her choice and subsequent seduction of twelve year old Matthew who is, unlike Alice, absolutely a flesh and blood boy. He smells. He is sweaty and hangs out with other nasty boys. He eats scabs. He talks back and calls what the girl reveals to him her “clip.” The letters, we are told, are not as full of information as the narrator would like, so he fills in what’s missing with fantasy.

After her successful seduction she is bored with Matthew, finds she’s bored with what her life has become, tries to kill herself, and is sent by her parents to Europe where in Paris she eventually leads a blind man and his dog up to her room. “When the girl brings the man to her bed, the dog grows excited and jumps up, joining them. ‘Couche,’ the man orders the hound. ‘Couche,’ he says, and the dog waits for his master on the floor.” She sends her final letter from the airport returning to the US. She tells him, “I’m not afraid of you anymore, I’m more afraid of myself.” This is the final lesson she’s learned from him.

Except that the girl really doesn’t learn anything from the narrator. There is no girl.

That there exist such girls, nineteen year olds compelled to work up a seduction of a twelve year old boy, coeds who write to famous child murderers to brag about both their crime and their having gotten away with it, this I don’t doubt. That the two might converge is part of the suspension of disbelief we give to fiction. And that at some level Homes intends for us to take the girl as a real character, I don’t doubt this either. There’s nothing in the text to suggest that Homes is setting us up for a fall.

My reasons for thinking the nineteen year old doesn’t exist except in the narrator’s imagination are these: she is just on the cusp between teenage and adulthood, and may even be the age the narrator was when he began molesting children (we know he molested many, many girls but he has only been charged with Alice’s rape and murder); the age of her victim is the same as Alice’s; Matthew is as mundane as Alice is idealized; the girl lives an upwardly mobile, upper middle class life, significantly different from the narrator’s own childhood growing up either traveling with his seductive mother (to whom he may have lost his own virginity) between bouts in sanitariums or staying with her mother; we know the narrator is unreliable, dealing with mental illness beyond pedophilia, and there is not a page where he doesn’t remind us of that; no one ever uses her name, even in his fantasies, just as no one uses the narrator’s name, even in his “reality.”

Finally, she gets away with it. What better fantasy is there for someone who says of himself he is “finally free” only upon being returned to his cell after being denied parole?

Thursday, February 28, 2013

down to the family melodeon

Since its settlement by the French as a fur-trading station in 1764, St Louis had moved toward becoming a major gateway to the western frontier.  Expanding apace with the river traffic, the population was almost 6000 by 1830.  By 1850--still seven years before the transcontinental railroads would reach the city--the number would be more than 77,000.  Here the liberals who came from the old Congregational parishes east of the Alleghenies found a mingling of rich and brash cultures entirely foreign to theirs.  The French had made their way up the river from New Orleans, bringing their Roman Catholicism, a code of honor that forced men to duel, a fondness for gaming and drinking, and an open acceptance of prostitution.  Baptists and Methodists, Presbyterians and Episcopalians, most from Virginia and Kentucky, had begun to arrive with their customs and slaves once Missouri became American soil in 1803.  German-born Lutherans, few of whom spoke any English, would follow, seeking a better life when the 1848 revolution drove them out of their homeland...Still sparsely settled...in 1837, St Louis had only a few rough roads and irregular cinder walks to coax its scattered houses into some semblance of a community.  Depending upon the weather, the streets were steeped in mud or buried in dust, and in season, the potholes of stagnant water served as havens for breeding mosquitoes.  With no sewerage, dry cellars, nurses, or any understanding of how disease spreads, [there were] "chills and fever everywhere," especially in the shanties surrounding Choteau Pond [sic], where the poor took their baths and then washed their dishes and clothes.

Humboldt was a natural training ground, or, as some said, "a nursery," for women who had unorthodox aspirations.  The town was itself an anomaly, a pocket of some of the most extreme liberal dissenters surrounded by staunch evangelicals out on the prairies of northwestern Iowa.  In 1880, seventeen years after being carved out in a little valley right where the rushing Des Moines River came to a fork, the colony of six hundred still lay at the edge of an untamed frontier.  Its founding father, Stephen H. Taft, a defector from the Methodist ministry in upper New York State, had harnessed the white water for a saw and grist mill and forged from the wilderness a modest commercial center.  Besides stores and shops and a public school, Taft's followers had established a college and etched in a series of roads that joined the hub to its nearest neighbors.  When the railroad connected the town to the outside world within a few years, a steady stream of Taft's former parishioners came through the conduits to find new prosperity in his "western paradise."
Taft had dedicated his colony to "freedom and unity in religion," temperance and social responsibility, and "equal rights for all, both black and white, male and female."  As soon as the group had settled in, he began holding noncreedal services to promote those values and, using whatever space he could find, simply carried his pulpit and family melodeon from storeroom to schoolhouse to vacant shops.  


These descriptions, both of them from books by Cynthia Grant Tucker, suggest the rough descriptions by Sinclair Lewis of Gopher Prairie in Main Street:  The Story of Carol Kennicott (many people forget there is a subtitle to the novel).  It's probably apt, as Tucker's books describe the background to Lewis' flatheads, Bohunks, and petit bourgeousie (down even to the portable "family melodeon"), and provide something of the history that leads up to what the city is by the early 1910s.  It is almost as if Tucker is putting a face, albeit a more human one than Lewis would think it deserves, to one set of the women for whom dish-washing is satisfaction enough.

Tuesday, December 25, 2012

johnny thunders died for your sins!

I don't remember where or when it was that I first heard this song--I suspect it was when I heard about the death of Kristy MacColl--but "Fairytale of New York" is now one of those songs I need to rehear every Xmas season.  It's a reminder, as some of us need it, that there is always another Christmas others experience.

Saturday, November 10, 2012

it is time for us to be prophets

I am an unabashed liberal.  I have been reading in a number of places and hearing from a number of people that now, on the other side of political victory, it is time to lead our nation to heal, to draw us back together into a single community. 

It is not. 

No, it is time to press our advantage for all it is worth and remind our opponents--by which I don't mean Romney-supporters but supporters of hurtful policies and beliefs who may have supported Romney or not but certainly supported the losing side--that they are finally, undeniably, irrecoverably wrong.

We should model ourselves on the prophets of the Older Testament who did not suggest that the way to save the Hebrew people was for everyone to get over their differences and see one another's point of view.  Deborah reminds the general Barak(!) that victory comes to the one who takes presses a situation's advantage.  Amos directs his angry words at the "fat cows" who "oppress the poor and crush the needy."  Jeremiah railed against the false prophets and their followers, "They were not even ashamed at all; They did not even know how to blush...I will pour out their own wickedness on them." 

It is time for us to be prophets, to tell them that they are wrong.  Those who believe Fox News tells them the truth; they are wrong.  Those who are convinced the president was born in a foreign country and is an illegitimate leader; they are wrong.  Those who behave as if "God helps he who helps himself" is a Biblical teaching; they are wrong.  Those who are certain that a ring and pledge of purity will somehow keep teen pregnancy at bay; they are wrong.  Those who think that their casual racism is somehow protected self-expression; they are wrong.  Those who feel themselves "taxed enough already"; they are wrong.  It is time to stop being humble about our views, as if they are somehow less-realistic, less-rigorous, less-accepted by the American people. 



We won and we won big.  We saw more clearly where the country is headed and what people are concerned with.  We must not be embarrassed by our having been right.  We are the ones with vision and we are the ones who have been proved right.  We may not be right in the future--in fact, about some things we are as certain to be wrong in the future as we are right now.  But we are right today.  Own that. 


Thursday, June 28, 2012

how we should behave when we win

as we would mourn when we lose the great decisions that mean a little death for many of us, let us also celebrate the great decisions that mean a better life for all of us.

Wednesday, June 13, 2012

a sermon in the time of humiliating defeat

as many know by now, out here on the rim we lost a major and historic election to unseat governor scott walker for his assaults on workers' rights, the working poor, the just plain poor, and education.  when I made a comment the day after that defeat a friend said she wished she could hear me preach the following sunday.  I realized I didn't need a pulpit to preach and composed the following, recording it last night, and putting imagery to it today.  it won't leave you feeling any better about the result--you shouldn't feel better about the result--but it will remind you where your priorities lie.

Tuesday, January 31, 2012

feed the birds

I've been having a disagreement with a friend of a friend on the role of government and at 1 point he said, "The government wasn't designed to be a charity Bob. If I want my money to help people with disabilities or feed the hungry or provide funds to people who need it, I'll donate my money to those people. And what people don't realize is that when you subsidize things, the prices go up. I.e. health insurance, expanding the money supply. How about drug testing people before they can receive a welfare check?"

well, the drug-testing question I answered quickly. but the rest of what he said left me thinking about what charity is all about. as I quickly explained to him, he might be willing to give his money to those worthy groups (although almost anyone who makes this argument seems to hold that "if" in abeyance so that he doesn't actually have to do it, making it more capriciousness than responsibility), but most people aren't, and it's an obligation of government to provide for the people who aren't covered by other people's charity. charities are designed to provide only for a small group of people--those who apply to it--and they tend to be people who need it but only in the short run. what about those people who need it for the rest of their lives? and what about those people who aren't very pretty charity cases: addicts, the mentally ill, criminals? these are members of our society as much as they're members of our families, and just like in families, many of them are shunted off for someone else to deal with or to sink or swim on their own. it's a rare family that doesn't have at least 1 member of each of those categories.

in the midst of all this I fed the birds. which provided my answer. I've written before about the responsibility I feel to help trapped birds and I reflected that when I do that, or put out seed and corn for them, I'm not only doing it for the songbirds or the chickadees which are cute and provide aural and visual pleasure. I put it out too for the jays and the grebes and the crows and the countless noisy, ugly birds that crowd around and gulp it down and fly off somewhere else. I can't discriminate, only letting some eat and others not. I put the food out and they come by and eat and when it's gone I put out more.

a better example may be the rabbits and mice I put cracked corn and peanuts and sunflower seeds for. they are actually a hassle in the spring and summer in my gardens and I might argue myself happy if they pulled up stakes and cleared off. but then they're someone else's issue, and besides, I like the sight of rabbits early in the morning eating on the deck. I'd feel as if some aspect of my life were missing if they weren't here, something inarticulate and inexpressive. I can't explain what they add to my life but I can say I would feel a void in their absence. I can't let them starve when it's in my power to help them. I don't feel a responsibility to answer to an outside power but if I did I would have a hard time justifying allowing that to happen.

government is in the same position. its responsibility is to all the birds and the critters, metaphorically speaking, not just the "deserving" 1s that others might care for. its role is to collect monies to distribute to people who will otherwise die. if the cost of other things goes up in relation to that (a tenuous connection that requires a lot of givens, but I'll pass on arguing the point), then that's the price we--by which I mean all of us, even those to whom the monies go; most people tend to forget they don't suddenly pay less than anyone else, it's just that we help to subsidize their share--must be willing to pay. history shows private charities can't help everyone, and sometimes they only help 1 or 2 people, usually those setting up the charity. if there is a single good trope to religions it is this: that most of them make an obligation on the part of those who have benefitted from society to help those in worse straits. distribution is a necessary government action.