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“Trans or Rez?” A bellhop asks this question of Barton Fink, title character in the 1991 Coen brothers film. Barton Fink is set in the 1940s, when the bellhop (played by Steve Buscemi) was likely clueless about the possible transgender or immigration implications of his question.
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By the waters of Babylon, there we sat down, and we wept when we remembered Zion. In the midst of it all we hung our harps upon the willows. They that carried us away captive required of us a song. They wanted us to sing of joy. “Sing to us,” they demanded, “one of the songs of Zion.” But how shall we sing the Lord’s song in this strange land? If I forget you, O Jerusalem, let my right hand forget its skill. If I do not remember you, if I do not hold Jerusalem as my chief joy, let my tongue cleave to the roof of my mouth.— Psalm 137: 1-6
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I’ve been enjoying looking at pictures of tiny homes lately—little bitty houses made of cargo containers, recycled materials or just a lot less traditional building materials. There’s definitely an appeal to a house that’s no bigger than you need, that pushes you to have less stuff and spend less money and use up less of the planet’s resources.
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1.
It happens with the simplest gestures:
a door swung open,
a light turned on in the hall,
the snap of a lock as it opens
somewhere unseen inside.
All of a sudden the world
turns inside out—
or rather, outside in—
and I can’t remember
what it means to be a stranger.
2.
“It takes a heap of living
to make a house a home.”
Perhaps. But we know
that homes are built
not just by living, but by building.
Homes are built by tricky choices
when you cannot see the result
and must imagine.
Homes are built by days
of patient effort, painting
stroke after stroke
until the color shows pure.
Homes are built by rebuilding
the ceiling when the ceiling falls,
stripping away old layers
‘til the wood comes through,
trusting that when you
connect the wires the electricity
will flow through after all.
Homes are also built by
slow minutes curled together
on the couch just looking.
3.
How to judge a house:
Are the foundations firm?
Is the structure sound?
Can you live with the neighbors?
Will you stay warm through the winters?
When you enter, are you captivated
by the quality of light?
November 2014
“Home is where one starts from.”—T.S. Eliot
As of this writing, Maine nurse Kaci Hickox is under house arrest for her resistance to what she considers a fear-based, anti-scientific, and politically-motivated quarantine.
In 2012, the US military experienced a odd occurrence: for the first time in US history during time of war, more active duty troops died as a result of suicide than combat.
Chinese human rights lawyer Gao Zhiseng disappeared in 2009. He reappeared recently, in prison, with no charges against him, and no release date.
Shirin Ebadi, an Iranian lawyer, risked torture, imprisonment, and death fighting in the courts for the rights of women and children in Iran.
All these stepped out of line. They disobeyed their governments. Some disobeyed the dictates or their religions. Most are disliked by a majority of their fellow citizens. Some of them chose death rather than a life of guilt and shame.
Why do people do things that sometimes get them killed; sometimes imprisoned; sometimes demoted or fired or exposed to the scorn of millions of their fellow citizens?
What drives all of this crazy, counter-intuitive, behavior?
Conscience. And the mental punishment inflicted by conscience, guilt.
Conscience. The feeling that some actions cannot be condoned, no matter how “legal” they are.
The feeling that enables we human beings to take actions for the good of others rather than ourselves.
The Great Leap into Sapiens
Why do human beings have a conscience? Isn’t a conscience merely a drag on getting ahead?
Henry David Thoreau said in his handbook for rebellion, Civil Disobedience: “If the machine of government is of such a nature that it requires you to be the agent of injustice to another, then, I say, break the law.”
Despite the fact that Thoreau’s thoughts have become the template for those acting on conscience, notice that word “machine.” Thoreau saw conscience as an individual attribute against a deterministic mass. But it isn’t always, is it? Sometimes, as in the case of Edward Snowden, the machine is ambiguous.
We still don’t know why homo sapiens sapiens—the “wise man,” as scientists have (perhaps over-confidently) called our species—began to have a conscience. My vote for best hypothesis goes to British anthropologist Robin Dunbar.
Dunbar theorizes that human language developed as a result of the need to socially interact in larger groups. Neanderthal, for example—also known as homo sapiens neanderthalensis—traveled in very small bands—and were for the most part inbred. They didn’t use a whole lot a gray matter figuring out what other people were thinking or trying to get along with an extended group.
They didn’t use their words much, and so didn’t have a need for a great many. They probably didn’t have much of a conscience, either.
Navigating the deep and often stormy waters of multiple relationships, however, required a good many words and concepts. And this may be why the children of homo sapiens sapiens—the “wise man”—developed complex language. It was a matter of talking about it or dying. It was also a matter of considering multiple goods in the gray shades that human existence swims in.
Emotions are in the gut. But it takes gray matter and complex language to make the complex decisions a Solomon or an Edward Snowden have to make.
The Critical Mind
Philosopher Peter Singer says there are two types of conscience—the traditional and the critical. This goes some way into an important distinction. Most people have that traditional form of conscience. It’s the stuff of traditional religions. It’s the level of confidence in others that allows us to work in offices and live in communities. Almost all human beings have it.
The people who get the Nobel Peace Prize are of the critical variety. A Malala or Shirin Ebadi. They have considered the arguments of the majority. They have heard the arguments of traditional religion. And they have decided to act for a greater good.
The right thing to do isn’t always clear. Human governments aren’t faceless machines of conformity, as Thoreau appears to have thought. The individual isn’t always correct. (The deluded decision-making of Timothy McVeigh demonstrates that point.) Yet, homo sapiens sapiens gets wiser only though the actions of brave individuals risking themselves and thinking way outside the box.
It is that accumulation of brave thinkers that may, someday, made us truly wise.
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Quest for Meaning is a program of the Church of the Larger Fellowship (CLF).
As a Unitarian Universalist congregation with no geographical boundary, the CLF creates global spiritual community, rooted in profound love, which cultivates wonder, imagination, and the courage to act.