Remembering Hiroshima. Thomas Merton and the Original Child Bomb

Editor: Have you been to Hiroshima or Nagasaki? I have. To Hiroshima. In 1984.

Remembering Hiroshima. Thomas Merton and the Original Child Bomb

Vincent Di Stefano

thehealingprojectwebcast.blogspot.com.au/2012/08/remembering-hiroshima-thomas-merton-and.html

“Original Child Bomb” is one of a small number of pieces written by Thomas Merton which he described as “anti-poems.” This unusual group of poems includes “Chant to be Used in Processions around a Site with Furnaces” an interpretation of which can be accessed in an earlier posting of “Dante’s Ghost.”

Merton’s anti-poems are characterised by the conscious and ironic use of the debased but now-commonplace language that masks the horror of genocide.

In his essay “War and the Crisis of Language”, Merton wrote: “Poets are perhaps the ones who, at the present moment, are most sensitive to the sickness of language – a sickness that, infecting all literature with nausea, prompts us not so much to declare war on conventional language as simply to pick up and examine closely a few chosen pieces of linguistic garbage.”

“Original Child Bomb” was first published in his friend Robert Lax’s magazine “Pax” in 1961, but was soon picked up by “New Directions” and re-published a year later in 1962, thereby reaching a far wider audience.

The music used in this piece includes:

“Sentimental Journey” by Les Brown with Doris Day (1945)

“Hell, Fire and Damnation” by Jocelyn Pook from “Untold Things” Real World Records, 2001

“Only the Devil Laughed” by Hildegard von Bingen
Performers: Catherine King, Emily Van Evera and Sister Germaine Fritz from “Vision. The Music of Hildegard von Bingen” Angel Records, 1994

Original Child Bomb can be streamed using the media player above (please see web site above, at top). A CD quality mp3 audio file is available for download (from web site above, at top), and both CD quality and LoFi mp3 files are available for download (up there).

“Original Child Bomb” was recorded and produced collaboratively by vincentd of Integral Reflections and chazk of Virtual Renderings.

The Poem

ORIGINAL CHILD BOMB

Points for meditation to be scratched on the walls of a cave

1: In the year 1945 an Original Child was born. The name Original Child was given to it by the Japanese people, who recognized that it was the first of its kind.

2: On April 12th, 1945, Mr. Harry Truman became the President of the United States, which was then fighting the Second World War. Mr. Truman was a vice president who became President by accident when his predecessor died of a cerebral hemorrhage. He did not know as much about the war as the President before him did. He knew a lot less about the war than many people did.

About one hour after Mr. Truman became President, his aides told him about a new bomb which was being developed by atomic scientists. They called it the “atomic bomb.” They said scientists had been working on it for six years and that it had so far cost two billion dollars. They added that its power was equal to that of twenty thousand tons of TNT. A single bomb could destroy a city. One of those present added, in a reverent tone, that the new explosive might eventually destroy the whole world. But Admiral Leahy told the President the bomb would never work.

3: President Truman formed a committee of men to tell him if this bomb would work, and if so, what he should do with it. Some members of this committee felt that the bomb would jeopardize the future of civilization. They were against its use. Others wanted it to be used in demonstration on a forest of cryptomeria trees, but not against a civil or military target. Many atomic scientists warned that the use of atomic power in war would be difficult and even impossible to control. The danger would be very great. Finally, there were others who believed that if the bomb were used just once or twice, on one or two Japanese cities, there would be no more war. They believed the new bomb would produce eternal peace.

4: In June 1945 the Japanese government was taking steps to negotiate for peace. On one hand the Japanese ambassador tried to interest the Russian government in acting as a go-between with the United States. On the other hand, an unofficial approach was made secretly through Mr. Allen Dulles in Switzerland. The Russians said they were not interested and that they would not negotiate. Nothing was done about the other proposal, which was not official. The Japanese High Command was not in favor of asking for peace, but wanted to continue the war, even if the Japanese mainland were invaded. The generals believed that the war should continue until everybody was dead. The Japanese generals were professional soldiers.

5: In the same month of June, the President’s committee decided that the new bomb should be dropped on a Japanese city. This would be a demonstration of the bomb on a civil and military target. As “demonstration” it would be a kind of a “show.” “Civilians” all over the world love a good “show.” The “destructive” aspect of the bomb would be “military.”

6: The same committee also asked if America’s friendly ally, the Soviet Union, should be informed of the atomic bomb. Someone suggested that this information would make the Soviet Union even more friendly than it was already. But all finally agreed that the Soviet Union was now friendly enough.

Kyoto Gardens
7: There was discussion about which city should be selected as the first target. Some wanted it to be Kyoto, an ancient capital of Japan and a center of the Buddhist religion. Others said no, this would cause bitterness. As a result of a chance conversation, Mr. Stimson, the Secretary of War, had recently read up on the history and beauties of Kyoto. He insisted that this city should be left untouched. Some wanted Tokyo to be the first target, but others argued that Tokyo had already been practically destroyed by fire raids and could no longer be considered a “target.” So it was decided Hiroshima was the most opportune target, as it had not yet been bombed at all. Lucky Hiroshima! What others had experienced over a period of four years would happen to Hiroshima in a single day! Much time would be saved, and “time is money!”

8: When they bombed Hiroshima they would put the following out of business: the Ube Nitrogen Fertilizer Company; the Ube Soda Company; the Nippon Motor Oil Company; the Sumitoma Chemical Company; the Sumitoma Aluminum Company, and most of the inhabitants.

9: At this time some atomic scientists protested again, warning that the use of the bomb in war would tend to make the United States unpopular. But the President’s committee was by now fully convinced that the bomb had to be used. Its use would arouse the attention of the Japanese military class and give them food for thought.

10: Admiral Leahy renewed his declaration that the bomb would not explode.

11: On the 4th of July, when the United States in displays of fireworks celebrates its independence from British rule, the British and Americans agreed together that the bomb ought to be used against Japan.

12: On July 7th the Emperor of Japan pleaded with the Soviet Government to act as mediator for peace between Japan and the Allies. Molotov said the question would be “studied.” In order to facilitate this “study” Soviet troops in Siberia prepared to attack the Japanese. The Allies had, in any case, been urging Russia to join the war against Japan. However, now that the atomic bomb was nearly ready, some thought it would be better if the Russians took a rest.

13: The time was coming for the new bomb to be tested, in the New Mexico desert. A name was chosen to designate this secret operation. It was called “Trinity.”

Alamogordo 1945
14: At 5:30 A.M. on July i6th, 1945, a plutonium bomb was successfully exploded in the desert at Alamogordo, New Mexico. It was suspended from a hundred-foot steel tower which evaporated. There was a fireball a mile wide. The great flash could be seen for a radius of 250 miles. A blind woman miles away said she perceived light. There was a cloud of smoke 40,000 feet high. It was shaped like a toadstool.

15: Many who saw the experiment expressed their satisfaction in religious terms. A semi-official report even quoted a religious book—the New Testament—“Lord, I believe, help thou my unbelief.” There was an atmosphere of devotion. It was a great act of faith. They believed the explosion was exceptionally powerful.

16: Admiral Leahy, still a “doubting Thomas,” said that the bomb would not explode when dropped from a plane over a city. Others may have had “faith,” but he had his own variety of “hope.”

17: On July 21st a full written report of the explosion reached President Truman at Potsdam. The report was documented by pictures. President Truman read the report and looked at the pictures before starting out for the conference. When he left his mood was jaunty and his step was light.

18: That afternoon Mr. Stimson called on Mr. Churchill, and laid before him a sheet of paper bearing a code message about the successful test. The message read “Babies satisfactorily born.” Mr. Churchill was quick to realize that there was more in this than met the eye. Mr. Stimson satisfied his legitimate curiosity.

19: On this same day sixty atomic scientists who knew of the test signed a petition that the bomb should not be used against Japan without a convincing warning and an opportunity to surrender.

At this time the U.S.S. Indianapolis, which had left San Francisco on the 18th, was sailing toward the Island of Tinian, with some U 235 in a lead bucket. The fissionable material was about the size of a softball, but there was enough for one atomic bomb. Instructions were that if the ship sank, the uranium was to be saved first, before any life. The mechanism of the bomb was on board the U.S.S. Indianapolis, but it was not yet assembled.

20: On July 26th the Potsdam declaration was issued. An ultimatum was given to Japan: “Surrender unconditionally or be destroyed.” Nothing was said about the new bomb. But pamphlets dropped all over Japan threatened “an enormous air bombardment” if the army would not surrender. On July 26th the U.S.S. Indianapolis arrived at Tinian and the bomb was delivered.

21: On July 28th, since the Japanese High Command wished to continue the war, the ultimatum was rejected. A censored version of the ultimatum appeared in the Japanese press with the comment that it was “an attempt to drive a wedge between the military and the Japanese people.” But the Emperor continued to hope that the Russians, after “studying” his proposal, would help to negotiate a peace. On July 3Oth Mr. Stimson revised a draft of the announcement that was to be made after the bomb was dropped on the Japanese target. The statement was much better than the original draft.

Assembly of “Little Boy” Tinian 1945
22: On August 1st the bomb was assembled in an air-conditioned hut on Tinian. Those who handled the bomb referred to it as “Little Boy.” Their care for the Original Child was devoted and tender.

23: On August 2nd President Truman was the guest of His Majesty King George VI on board the H.M.S. Renown in Plymouth Harbor. The atomic bomb was praised. Admiral Leahy, who was present, declared that the bomb would not work. His Majesty George VI offered a small wager to the contrary.

24: On August 2nd a special message from the Japanese Foreign Minister was sent to the Japanese Ambassador in Moscow. “It is requested that further efforts be exerted. . . . Since the loss of one day may result in a thousand years of regret, it is requested that you immediately have a talk with Molotov.” But Molotov did not return from Potsdam until the day the bomb fell.

25: On August 4th the bombing crew on Tinian watched a movie of “Trinity” (the Alamogordo Test). August 5th was a Sunday but there was little time for formal worship. They said a quick prayer that the war might end “very soon.” On that day, Col. Tibbetts, who was in command of the B-29 that was to drop the bomb, felt that his bomber ought to have a name. He baptized it Enola Gay, after his mother in Iowa. Col. Tibbetts was a well-balanced man, and not sentimental. He did not have a nervous breakdown after the bombing, like some of the other members of the crew.

26: On Sunday afternoon “Little Boy” was brought out in procession and devoutly tucked away in the womb of Enola Gay. That evening few were able to sleep. They were as excited as little boys on Christmas Eve.

27: At 1:37 A.M. August 6th the weather scout plane took off. It was named the Straight Flush, in reference to the mechanical action of a water closet. There was a picture of one, to make this evident.

28: At the last minute before taking off, Col. Tibbetts changed the secret radio call sign from “Visitor” to “Dimples.” The Bombing Mission would be a kind of flying smile.

29: At 2:45 A.M. Enola Gay got off the ground with difficulty. Over Iwo Jima she met her escort, two more B-29s, one of which was called the Great Artiste. Together they proceeded to Japan.

30: At 6:40 they climbed to 31,000 feet, the bombing altitude. The sky was clear. It was a perfect morning.

31: At 8:09 they reached Hiroshima and started the bomb run. The city was full of sun. The fliers could see the green grass in the gardens. No fighters rose up to meet them. There was no flak. No one in the city bothered to take cover.

Hiroshima 1945
32: The bomb exploded within 100 feet of the aiming point. The fireball was 18,000 feet across. The temperature at the center of the fireball was 100,000,000 degrees. The people who were near the center became nothing. The whole city was blown to bits and the ruins all caught fire instantly everywhere, burning briskly. 70,000 people were killed right away or died within a few hours. Those who did not die at once suffered great pain. Few of them were soldiers.

33: The men in the plane perceived that the raid had been successful, but they thought of the people in the city and they were not perfectly happy. Some felt they had done wrong. But in any case they had obeyed orders. “It was war.”

34: Over the radio went the code message that the bomb had been successful: “Visible effects greater than Trinity. . . . Proceeding to Papacy.” Papacy was the code name for Tinian.

35: It took a little while for the rest of Japan to find out what had happened to Hiroshima. Papers were forbidden to publish any news of the new bomb. A four-line item said that Hiroshima had been hit by incendiary bombs and added: “It seems that some damage was caused to the city and its vicinity.”

36: Then the military governor of the Prefecture of Hiroshima issued a proclamation full of martial spirit. To all the people without hands, without feet, with their faces falling off, with their intestines hanging out, with their whole bodies full of radiation, he declared: “We must not rest a single day in our war effort. . . . We must bear in mind that the annihilation of the stubborn enemy is our road to revenge.” He was a professional soldier.

37: On August 8th Molotov finally summoned the Japanese Ambassador. At last neutral Russia would give an answer to the Emperor’s inquiry. Molotov said coldly that the Soviet Union was declaring war on Japan.

Nagasaki 1945
38: On August 9th another bomb was dropped on Nagasaki, though Hiroshima was still burning. On August 11th the Emperor overruled his high command and accepted the peace terms dictated at Potsdam. Yet for three days discussion continued, until on August 14ththe surrender was made public and final.

39: Even then the soviet troops thought they ought to fight in Manchuria “just a little longer.” They felt that even though they could not, at this time, be of help in Japan, it would be worthwhile if they displayed their good will in Manchuria or even in Korea.

40: As to the Original Child that was now born, President Truman summed up the philosophy of the situation in a few words. “We found the bomb” he said “and we used it.”

41: Since that summer many other bombs have been “found.” What is going to happen? At the time of writing, after a season of brisk speculation, men seem to be fatigued by the whole question.

 

Posted in Hiroshima, Nagasaki, Nuclear, Thomas Merton, Vincent Di Stefano | Leave a comment

A Historic Week for Indigenous Rights – Will It Stand?

Fri, 27 Jul 2012
by Bill Twist, Pachamama Alliance

Because you are our valued partner in creating a just, thriving, sustainable world, I had to write to you today with some big news out of Ecuador.

This past Wednesday (July 25, 2012), the Inter-American Court of Human Rights ruled that the State of Ecuador is responsible for violating the rights of the indigenous Kichwa people of Sarayaku, by not having executed free, prior, and informed consultation before starting an oil development project on their land in the late 1990s.

After over a decade of struggle, the ruling is wonderful news for the Sarayaku people and their allies. It’s also good news for all of us who believe that we must draw on the best of indigenous wisdom and modern knowledge to create a just, thriving, and sustainable future.

The ruling is significant in that it establishes a new and higher standard as to how consultation with indigenous communities must be undertaken: in good faith, through culturally appropriate procedures that are aimed at reaching consent.

Consultations cannot simply consist in sharing decisions that have been already taken. States must make a real effort to establish an open and honest dialogue, based on mutual trust and respect and with the aim of reaching a consensus–this means not imposing anything upon indigenous peoples or unilaterally forging ahead with projects that will substantially affect their rights.

This ruling should dramatically affect Ecuadorian plans for development of the whole southern Amazon region of Ecuador.

Among those plans are the oil concessions currently scheduled to open for bidding this October in the ancestral territories of the Achuar and six other indigenous nations. So you can see why this is big news!

Visit our website for history of the case, a statement from the People of Sarayaku, analysis from Fundación Pachamama. pachamama.org/sarayaku

There’s still much work to be done to ensure that the standards established in this ruling support other indigenous peoples whose lands are under threat.

Even so, I wanted to take this moment to express our gratitude and celebrate this success for the rights of indigenous people everywhere. I hope you will, too.

In solidarity for our shared future,

Bill Twist

The Pachamama Alliance

PO Box 29191, Presidio Bldg 1009
San Francisco, CA 94129
(415) 561-4522
www.pachamama.org
info@pachamama.org

 

Posted in Achuar, Bill Twist, Earth Jurisprudence, Ecuador, Fundación Pachamama, Indigenous Rights, Inter-American Court of Human Rights, Kichwa, Law, Pachamama Alliance, Sarayaku | Leave a comment

STATEMENT OF COMMON AFRICAN CUSTOMARY LAWS FOR THE PROTECTION OF SACRED SITES

Link to pdf: www.africanbiodiversity.org/system/files/images/Statement%20of%20custodians%20Final.pdf

Text here below.

STATEMENT OF COMMON AFRICAN CUSTOMARY LAWS FOR THE PROTECTION OF SACRED SITES

28 April 2012

Nanyuki Custodian Meeting, Kenya

We, custodians of Sacred Sites from four African countries, are working together to revive our traditions and to protect our Sacred Sites and Territories. We are deeply concerned about our Earth because she is suffering from increasing destruction despite all the discussions, international meetings, facts and figures and warning signs from Earth. The future of our children and the children of all the species of Earth are threatened. When this last generation of elders dies, we will lose the memory of how to live respectfully on our planet, if we do not learn from them. Our generation living now has a responsibility like no other generation before us. Our capacity to stop the current addiction to money from destroying the very conditions of life and the health of our planet, will determine our children’s future. We call on Governments, corporations, law and policy makers, and civil society to recognize that Africa has Sacred Sites and custodians who are responsible for protecting them, in order to protect the well being of the planet.

PREAMBLE

The whole Earth is Sacred. Within the body of our Earth there are places which are especially sensitive, because of the special role they play in ecosystems. We call these places Sacred Sites. Each Sacred Site plays a different role, like the organs in our body. All of life is infused with spirit. Sacred Sites exist everywhere, including in Africa. They are spiritual places created by God at the time of the Creation of our Earth, where our Custodial Clans have been praying and giving offerings since time immemorial. Our responsibility is to protect God’s Creation, and to ensure that these especially holy places are not disturbed in any way. Their role and significance cannot be replaced.

Sacred Sites are sources of law. They are centres of knowledge and inter-generational learning. Our governance systems are established through our relationship with and responsibility towards Sacred Sites. We are the generation of custodians who carry the responsibility of ensuring that we all learn from the elders of today, who are the last generation with living knowledge of nurturing the health and integrity of our Earth, passed on directly from generations before them. We emphasize the importance of using our local language because it embodies the meaning given by our Creator. We each have a local name for our Sacred Sites, for example Zwifho in Venda, South Africa; Kaya in Giriama, Irii in Tharaka and Meru, Mathembo in Kamba, Karigai in Ari Gikuyu, Kenya; Awulia in Afan Oromo and Adbar in Amharic, Ethiopia; and Ihangiro in Banyoro and Batoro, Kiggwa in Baganda, Uganda. We agreed to use the word ‘Sacred Sites’ as a common term to describe our potent places, despite its limitation of meaning.

OUR COMMON CUSTOMARY LAWS OF SACRED SITES

1. Sacred Sites are the source of life. Sacred Sites are where we come from, the heart of life. They are our roots and our inspiration. We cannot live without our Sacred Sites and we are responsible for protecting them.
2. Sacred Sites are places where spiritual power is potent. They are energetic points in the landscape. They are places where God, spirits and ancestors are present. The sacredness of the Sacred Site reaches deep into the Earth and up into the sky. They are places of worship, like temples, where we Custodians are responsible for leading prayers and offering rituals with our Clan and communities.
3. Sacred Sites are natural places in our Territory, such as sources of water, rivers, crossing points, wetlands, forests, trees, and mountains which are home for plants, animals, birds, insects and all of life. Our Sacred Sites protect the diversity of plants and animals and all the life which belong in our ecosystem. Because of the threats from the outside world, they are now the last safe places for God’s Creation.
4. Sacred Sites are the home of rain, which falls for all communities, our land, and all of life. When there is drought, for example, we carry out rituals in our Sacred Sites, which bring rain. The potency of our Sacred Sites and our practices are able to stabilize some of the local climatic changes. However this is increasingly disturbed due to industrial society’s destructive beliefs and behaviour towards Sacred Sites and the Earth as a whole.
5. Each Sacred Site has a Story of Origin, of how they were established by God at the time of the Creation of the Universe. Sacred Sites existed before people. They are not made by humans. Sacred Sites were revealed to our ancestors who passed on the original Story and Law of Creation of how they came to be in our Territory.

6. Sacred Sites are places where we pray and perform rituals to our God through invoking the spirit of our ancestors and all of Creation. Rituals strengthen our relationship amongst ourselves as a community, with our land, our ancestors and our God. Our offerings, such as indigenous seed, milk, honey, and sacrifices of goats, sheep or cows, are our way of sharing and giving thanks to God and God’s Creation, our Earth.
7. These rituals and prayers maintain the order and health of our communities and our Territories. As Custodians we are responsible for ensuring that we carry out the required rituals during the year, such as before we plant our seeds or reap our harvests. They cleanse and potentise our people and our Sacred Sites.
8. Sacred Sites are places of healing and peace. When our communities have problems, for example with ill health or lack of rain, we do a specific ritual to deal with the challenges. After we receive the blessing, we perform a thanksgiving ritual. Sacred Sites are places where we can resolve conflict and maintain harmony among people and all beings. There are different rituals for different needs.
9. Each Sacred Site has Custodians chosen by God at the time of Creation. Not everyone is a Custodian of Sacred Sites. Custodians lead the rituals for our Clans and communities. There are men and women custodians with different roles. Custodians have to lead a disciplined life following certain customs, restrictions, times and protocols, according to the ancestral law, in order for our rituals to be acceptable and to have effect.
10. Sacred Sites are sources of wisdom. This wisdom and the knowledge gained by our ancestors over generations, is passed on from generation to generation. We are responsible for ensuring that our living knowledge of how to live respectfully on Earth is passed on to the next generation of Custodians. This knowledge cannot be learnt through writing and books, but is earned through life-long experience and rigorous practice with our elders.
11. Sacred Sites are connected to each other and function as a network or system. If one is damaged it affects all the others. Together we, as Custodians of different countries, are protecting networks of Sacred Sites across Africa.
12. Sacred Sites give us the law of how to govern ourselves so that we maintain the order and wellbeing of our Territory. Cutting of trees, taking away water or disturbing Sacred Sites in any way is prohibited. These laws are non-negotiable.
13. We are responsible for protecting our Sacred Sites and Territories through our Custodial governance systems, which are based on our ancestral Law of Origin. Our Sacred Sites and our governance systems need to be recognised and respected on their own terms, so that we are able to maintain our cultural and ecological integrity and continuity. We are responsible to our ancestors, who have nurtured our traditions for generations, and to the children of the future, to ensure that they inherit a healthy Earth.
14. Sacred Sites are No-Go Areas – Sacred Sites are places which need to be respected by everyone, so that they remain the way God made them – in their diversity of life forms. We are responsible to ensure their continuity and wellbeing. This means they are out of bounds for any other activities:
i. Not for tourism – as these are holy places which are not for entertainment. There are many other places where tourists can go.
ii. Not for other religious activities – just as we do not do our rituals in churches and mosques, or criticize other religions, because we respect the diverse ways in which humans pray to God, others should respect our indigenous ways.
iii. Not for research and documentation – because Sacred Sites are our holy places with related spiritual knowledge and practices, and cannot be written down by others. We are the only ones who can write down what we wish to communicate to others, because it is our sacred knowledge.
iv. Not for mining or extractive activities – because these are our holy places, our temples, and they play a vital role in maintaining the health of our Earth – as sources of water, rain, plants, animals, regulating climate, and maintaining energetic stability.
v. Not for any ‘development’ or ‘investments’, meaning land- grabbing in all its forms – because Sacred Sites are not for making money. Our children need a healthy planet with clean air, water and food from healthy soils. They cannot eat money as food or breathe money or drink money. If there is no water, there is no life.
vi. Not for foreign law – because Sacred Sites give us the Law of Origin, which existed since Creation of the Universe, before humans. The dominant legal system should recognize our customary laws, which are based on the Laws of Life.
vii. Not for foreign seed – our rituals and prayers require only indigenous seeds which Custodians have planted themselves, as this is what our ancestors and the Territory recognize as acceptable. Genetically modified (GM) seed is strictly prohibited and our Territories are GM free areas.
viii. Not for any other activities which may undermine the Law of Origin and the life of our Sacred Sites and our Earth.

We call on everyone to join forces and take responsibility to protect our Earth and respect Sacred Sites, as our common duty to future generations at this time of deep crisis for life on our planet. This statement was drawn together by Custodians of Sacred Sites from Tharaka, Meru, Kamba and Magarini areas/territories in Kenya; Buganda and Bunyoro in Uganda; Bale and Suba in Ethiopia; and from Venda, Limpopo Province, South Africa. The work of the Custodians is accompanied by the African Biodiversity Network (ABN) through its partners Porini Association, MELCA-Ethiopia, Mupo Foundation, National Association of Professional Environmentalists (NAPE), Institute for Culture and Ecology (ICE); and the Gaia Foundation.

Posted in African Biodiversity Network, Earth Jurisprudence, Sacred Sites | Leave a comment

Rio+20 and Custodians of Sacred Natural Sites

Dear all

You may remember that ‘The Future We Want’ was the theme of the Rio +20 Summit.

Disappointedly the majority of world leaders decided that our future lies on the continued commodificatiion of Nature as an economic service for humans.

However around the world communities and social movements are uniting to amplify the voice of Earth and all her children. They are calling for respect of Earth’s sacredness and of her rights to be, to flourish and to participate in the evolution of life.

Respect Our Sacred Earth

Recently Custodians of Sacred Natural Sites from Kenya, Ethiopia, Uganda and South Africa met in Nanyuki, Kenya, to explore the deep meaning of our Sacred Earth and share their experiences of working with communities to revive their indigenous knowledge, practices and governance systems for protecting their Sacred Natural Sites. Sharing concerns of the growing threats to our Sacred Earth, the Custodians drafted a Statement of the Common African Customary Laws for the Protection of Sacred Sites, with support of partner organisations in the African Biodiversity Network.

This Statement provides important guidance on how Sacred Natural Sites should be recognised and respected as No-Go areas for any activity other than the expected spiritual practices. The Custodians remind us that: ‘Our generation living now has a responsibility like no other generation before us. Our capacity to stop the current addiction to money from destroying the very conditions of life and the health of our planet, will determine our children’s future.’

The Custodians invite you to share the Statement (next blog post) among your networks and especially with Custodians, so that people can understand about the deep meaning of Sacred Natural Sites and how they need to be respected as the living temples of indigenous cultures.

Respect Rights of Nature

The Global Alliance for the Rights of Nature and others amplified the voice of Nature at the Rio+20 Summit, and presented over 116,700 signatures (and fast increasing) from 113 nations and 189 organisations, to the UN General-Secretary Ban Ki-Moon.

Please do sign the petition to help reach the goal of 1 million signatures and watch the panel discussion on the Rights of Nature here.

During the Rio Summit a glimmer of hope was the recognition of the need to live in harmony with Nature and paragraph 39 of the formal Rio+20 The Future We Want document acknowledged that some counties recognise the Rights of Nature. The Universal Declaration for the Rights of Mother Earth was also officially signed by advocates for Earth Law.

The United Nations has now established a website on Living in Harmony with Nature.

Do keep promoting the voice of Earth and all her children and do share any updates with the group.

Many thanks
best wishes
Carine Nadal

Earth Jurisprudence Resource Centre Coordinator and legal researcher
The Gaia Foundation
6 Heathgate Place
Agincourt Road
London NW3 2NU
United Kingdom

Tel: +44 20 74280053
Fax: +44 20 74280056
www.gaiafoundation.org

To the children, to all the children,
to the children who swim beneath the waves
of the sea, to those who live in the soils of the earth, to the children of the flowers in the meadows
and the trees in the forest, to all those children
who roam over the land and the winged ones who fly with the winds, to the human children too,
that all the children may go together into the future in the full diversity of their regional communities.

Thomas Berry, 1914-2009

The Gaia Foundation is very pleased to be able to share “Reviving Our Culture, Mapping Our Future”, a short film produced in collaboration with our partners the Mupo Foundation and the African Biodiversity Network. Please visit vimeo.com/channels/gaia to watch.

Posted in African Biodiversity Network, Carine Nadal, Custodians of Natural Sacred Sites, Earth Jurisprudence, Gaia Foundation, Rio + 20 | Leave a comment

Living the New Cosmology, An Interview with Jim Facette

Sophia Center Alumni Interview Series

www.hnu.edu/sophia/alumni/2012/05/jim-facette-living-the-new-cosmology/

Jim Facette – Living the New Cosmology
Posted on May 1, 2012 by Sophia Center

Jim Facette is a Marianist Brother currently living in Dayton, Ohio. Born and raised in Milwaukee, he entered the Marianist order right after high school. Jim taught high school math and physics for 25 years, later moving into parish work, social justice coordination and university management support. An important part of his education was living and working twelve years among the poor in Peru. Jim graduated from the Sophia resident program in 2009, a transition year toward his next life step. Jim has recently stepped into the leadership role of the Brothers of Earth, together with Jim Conlon, John Surette and Maurice Lange.

Jim, how did a city boy like you discover Nature?
I see it as coming principally from my father’s side. My grandfather, on my father’s side, had been a logger up north in Superior, Wisconsin. My father grew up there in close proximity to wilderness. He often took me on hunting and fishing trips into the forests and on the streams and lakes of Wisconsin. As a child I had a number of fears of the natural world—what if I met a bear or other wild animal in the wild, fear of heights, strong winds, especially wild electrical, thunderclap storms. One time we were out in the middle of a large lake when a fierce storm came up. I knew nothing of the Story of the Apostles on Lake Gennesareth in a storm-tossed boat with Jesus, but like them, I prayed intensely as we were thrown about by the chaotic and thrashing waves, finally reaching shore, safely delivered from this force of Nature. I remember my Dad taking me out on the open porch of our house one time during a violent electrical thunderstorm. He enfolded me in his strong arms and helped me come through into the awesomeness of nature. I now love being in the wild, camping and hiking, climbing and just being in communion with this immense, utterly beautiful and fascinating world of nature, of Earth with all her diversity, complexity, and yes, adventure and danger.

Jim, you mentioned that it was later in life that the fragility of our planet really came home to you.
Actually it was the first Earth Day on April 22, 1970 that really opened my eyes. I was teaching high school and the celebration of this day was part of the school curriculum. Through participating in Earth Day I became broadly aware of the environment, the deterioration of earth systems, pollution, recycling. Over time my ecological awareness and consciousness has grown, incorporating me ever more and more into the Deep Story of the Universe and Earth.

Earth Day 1970 achieved a rare political alignment that pulled people together all over the country, resulting in the creation of the EPA and the passage of the Clean Water, Clean Air and Endangered Species Acts. What a gift to have been engaged at the very beginning of this rising national consciousness.
Yes. Yet the real turning point for me came even later in 1991 during a sabbatical at Loyola University New Orleans. Over the course of time, Thomas Berry gave three weekend courses at the university that awakened me to a whole new understanding of Earth. Things started to come together. I was thoroughly captured by the story of the long development of the Universe and the realization that human time has only been the last moments of Universe time. What a powerful and life changing story it is.

Before this 1991 Aha! Moment, your life took a significant turn from being the high school teacher. Tell us about this part of your journey.
I had volunteered to go to Peru where I spent the next 12 years. For the first year and a half, I once again found myself teaching at a high school, in the port town of Callao, just outside of Lima. Gratefully my students were patient with me, assisting me tremendously with my Spanish. The next eleven years were spent working in the industrial shanty town (Pueblo Joven) of Santa Rosa in Callao. I quickly grew to love this area and its people. Mostly I conducted parish work like preparation for the sacraments, youth programs, Spanish lessons for the indigenous of Peru. However, I also became active in the community consciousness-raising of social justice and environmental issues.

What specific kind of social justice issues did you work on in Peru?
This was a work of community organizing. My community worked in consciousness raising (concientizacion). Our focus was in solidarity with the workers and their families, participating with them in the struggle with working conditions, wages, housing and schooling for their children. As part of this we addressed the many debilitating social and environmental concerns severely affecting the Santa Rosa community such as air quality, home and street construction, clean water. Water had to be trucked in before a water storage system was built. All garbage and waste material was dumped into the local river and around its banks, creating a huge sanitation/health problem. The community came together to clean up the river and create a garbage collection system. It was a real privilege and education for me to live and work there. To this day the Peruvian people are very special to me and I remain in contact with them. I also came to love the land—coast, mountains and jungle.

Where did your journey next lead you?
After my 1991 sabbatical I continued to live and work in New Orleans for five more years. Thomas Berry’s teachings influenced all that I did. My focus was to get Thomas’ message of the sacredness of Earth and all her creatures across whenever and to whomever I could. My first assignment was at a parish, working with African-Americans and Hispanics. Later I took a job at the New Orleans archdiocese as the Hispanic coordinator. During this period I worked with the Peace, Justice and Earth commission within the Marianist congregation. In 1995 I moved to San Antonio, TX to work in a parish and with COPS (Communities Organized for Public Service of the Industrial Areas Foundation).

Just prior to entering the Sophia program, you lived in Hawaii. What did you do there?
For seven years I was on the administrative staff of Chaminade University of Honolulu that is run by the Marianists. My responsibilities included safety, emergency planning, recycling, chemical management, natural disaster management. During this time I participated in the hiking organizations, Sierra Club, Solemates, and the Trail and Mountain Club of Hawaii, hiking many of the most interesting and challenging trails I have every experienced.

Tell us a little about the Marianists.
The Marianists are a religious congregation of brothers and priests formed in the early 1900’s by Blessed William Joseph Chaminade. My order is active throughout the world and operates with a strong sense of equality and community. I chose to become a brother instead of a priest because my interest was to teach rather than work in the area of administration of the sacraments.

So, what drew you to the gateway of the Sophia program? And why did you choose the 9-month semester program? How did you like it?
I was looking for a way to pull things together in the areas of the environment, ecology and the new cosmology. Due to my time in life, I was able to take the nine-month program, to do the things that most interested and drew me. It was a terrific experience and I have maintained contact with many Sophia student friends.

Which classes or teachers hold special memories of your Sophia time? and why?
If I could, I would produce a poem with John Fox, sing with Jennifer Berezan and Carolyn McDade, dream with Barry Friedman and meditate with Tim Flinders and Judy Cannato.

Women of Enduring Grace: Carole Lee Flinders, Rosemary Radford Ruether, Kim Hermanson, Gail Worcelo, Kathleen Deignan, the above and below—enduring lives! Who could imagine what grace in bodily motion looks like—Michelle Dwyer. Mary Schmitt, dear teacher and dear friend—Field of Compassion.

Eric Weiss so challenged me to open my eyes and expand my vision, dig deep and discover worlds. Will Keepin and Drew Dellinger, poets, philosophers and visionaries. Terry Smith resurrected Thomas Merton. Story—your name is Masankho Banda and the beat of the drum.

Powers of the Universe and Story—Thomas Berry and Brian Swimme. Jim Conlon—how did you pull it all together and sustain it, leading us all to be co-creators?

And I have never lived with such a diverse, creative and lovely community of people as my fellow students at Sophia! Dear friends all.

I am so grateful.

Has Sophia made a difference in your life? How have you influenced others with the Sophia philosophy?
Most definitely. It drew together the threads of my pre-Sophia studies and life experiences, creating a new platform from which I can operate. I am trying to influence my own congregation to respond to initiatives that include the integrity of creation in a more direct manner — really to widen the horizon of the community vision.

You have recently stepped up to the leadership role of the Brothers of Earth? Please tell me more about this group? Where do you want to take this group? What is your vision for the Brothers of Earth?
The Brothers of Earth is an inclusive Earth-based organization of men who come from a variety of different backgrounds. It started in 1997, co-founded by Jim Conlon and John Surette, with their first gathering held at the Genesis Farm Center of Ecology in New Jersey. As a group we convene every two years at selected locations around the country for a long weekend of discussion, presentations, contemplation and plans of action. Our intention is to draw more men into the group who share the life-embracing, cosmological vision of Thomas Berry.

The next scheduled gathering will be held June 7–10, 2012 here in Dayton at the Marianist retreat house, a beautiful facility surrounded with forest and prairie on an extensive area sculpted by the last glacial age some 10,000 years ago. I am very excited to host this event in June together with Jim Conlon of Sophia, John Surette and Maurice Lange. Steve Dunne, CP, a long-time friend and colleague of Thomas Berry for fifty years, will be the facilitator for the gathering. The details of the weekend are being worked out as we speak. More information about this weekend is available on the new website: https://www.brothersofearth.com.

My vision of where to take the Brothers of Earth is to grow it in number and in heart and to develop a closer bond with the feminine, possibly the Sisters of Earth (a large successful gathering of women who come together every two years like us). I believe that it is critical to have the feminine connection always present in the Great Work as Thomas Berry calls it so as to maintain a healthy balance of Earth. Women need to have a larger role in the present and future. The Brothers need to create a more inclusive foundation for the future.

Any final words or thoughts to share with us.
I am so in love with the Milky Way. I first saw it in the dark night sky of the Hill Country of Texas at a boys’ camp called Tecaboca (Texas Catholic Boys Camp, ha, it only sounds Native American) run by the Marianists some ninety miles out of San Antonio. It knocked me out. I have never been the same. I cannot say how many times I have been stirred in my innermost being with that utterly incomprehensible display. But the times have been few and far between. How much of the time the Milky Way is blocked by light pollution! The most impressive time I saw the Milky Way was crossing the spine of the Andes Mountains in Peru in the back of an open bed truck. Cold, very crisp cold. But the sight was so clear and extensive that I thought I was immersed in it. Of course I was.

The above experiences were a kind of remote initiation and formation into the Universe and this planet Earth. How could I have been so blessed! I had it backwards of course. I only became more aware of the evolution of our home, Mother Earth, over a long period of time, and even later learned the vast history of the evolution of the Universe as we now know it from modern science. How utterly enlightening and meaningful it all is. And how amazing that our Christian story resonates so beautifully and seamlessly with the Universe and Earth stories.

Some three hundred years ago the steam engine was invented, followed rapidly by the discovery and use of coal, petroleum…the machines and processes of the Industrial Revolution. It has been quite a ride…and in so many different ways a devastating one. Thomas Berry tells us that we are closing down the 65 million year period called the Cenozoic, a period of incomparable flowering of Earth. Humans have moved through social tragedies, injustices, wars, all the way to what certainly appears to be the ultimate undermining of the planet as we move rapidly toward climate change and global warming.

How can we turn it around? Awareness, transcendence and inclusion, increased consciousness, re-inventing the human? Again, Thomas Berry tells us that we will have to move into what he calls the Ecozoic period. “Our own special role, which we will hand onto the children, is that of managing the arduous transition from the terminal Cenozoic to the emerging Ecozoic Era, the period when humans will be present to the planet as participating members of the comprehensive Earth community” (The Great Work, 1999, Thomas Berry).

Interview by Kitty Nagler

Posted in Brothers of Earth, Jim Facette, Living the New Cosmology, Sophia Center | Leave a comment

We Will Never Give Up on the Web of Life: Reflections on Fukushima a Year Later

by Dennis Rivers

For years the antinuclear movement has been saying to the general
public: pay attention to this information because this bad thing is
going to happen. And now, the really bad thing has happened. What have
we to say to the world now?

I think the current situation calls for a kind of tragic heroism, of the
sort expressed by Winston Churchill when it looked like Britain was
losing World War II. He gave a famous speech in which he said that the
British would never surrender. They would fight in the fields, they
would fight in the hedges, they would fight on the river banks, they
would fight to the last man, but they would never surrender.

Applied to the radioactive poisoning of the Pacific Ocean, I think our
attitude needs to be something like, “save as many species as you can,
you are not going to save them all. Protect as many people as you can,
you are not going to be able to protect them all, but never stop.”

In my mind I hear myself rewriting Churchill speech for the
post-Fukushima era. “We will never stop caring about life, no matter how
bad things get. We will never stop believing in life, no matter how much
of life is destroyed. We will never stop reaching out to care for other
people, and protect them as much as we can, even if we glow in the dark
from radiation, and keel over from leukemia. We will never give up.”

From: nonukes.org/
 

Posted in Anti Nuclear, Dennis Rivers, Human Flourishing, Nuclear, Perspectives, Reinventing the Human | Leave a comment

Lonesome George: The End of the Line? Yes.

Betty just called to say that Lonesome George died on Sunday. We saw him in Galapagos Islands in 2005. Though he had lots of girl friends he never had any viable babies. His species is gone forever with his passing.

www.bbc.co.uk/news/world-18574279


The sign, below, reads:

“Many of the endangered populations of Galapagos tortoises have been brought back from the edge of extinction through our breeding, rearing and repatriation program. But others, like the Pinta Island tortoise, face a precarious future. Lonesome George, the last tortoise found on Pinta Island, is a sad reminder of the results of thoughtless exploitation by humans.”

It continues:

“In the 1800s whalers carried off thousands of Pinta tortoises for their “sweet meate”. Tortoises were also hunted for their oil. Oil hunters slaughtered the animals where they found them, leaving scenes of grim devastation.   (A picture of the slaughter on a sign at Galapagos.)  In the 1950s, goats* were introduced to Pinta; changing the island’s environment forever. In their wake, they left little food and no shelter for the Pinta tortoise, and destroyed their nesting sites.” 

And continues, below the center photo (with blue sky) on the sign:

“Alone and surrounded by devastated vegetation, Lonesome George spends his last days on Pinta (Island) before being moved to the Tortoise Rearing Center in 1972.”

And continues, to the right of Lonesome George’s big photo:

“The Search for a Suitable Mate – The search for any females on Pinta and among other captive tortoises in the world continues in the hopes of finding a mate for George. George lives with two females (who are) from Wolf Volcano on Isabela Island; they are considered his closest genetic relations. However, George, for unknown reasons, will not breed.”

It finishes, lower right of the sign:

“Can we save the Pinta Island Tortise? Scientists use blood samples from giant Galapagos tortoises and others found worldwide to study genetic variation. In the future, this information will be used to choose a close genetic match for Lonesome George. Less than one in several thousand attempts at cloning succeed. Since cloning George would be extremely costly and likely fail, it will only be considered when all other potions have been exhausted.”

*Introduced goats still ravage  the various islands. A goat was caught by one of our guides on one of the islands we visited. I watched it be killed (she was pregnant with twins), skinned, and roughly cleaned on the island. Back on the boat fresh goat curry was served for dinner that night. Tasty! Was that mutually enhancing?

Posted in Cenozoic era, Earth Community, Extinction, Galapagos Islands, Lonesome George Pinta Island Tortoise, Natural World, Uncategorized | Leave a comment

Prosperity consist in our ability to flourish as human beings…

Cognizant of the history of civilizations, I’ve been thinking about the characteristics of a sustainable civilization as a condition for healthy humans within a healthy Earth community. Instead of creating institutions and bureaucracies let’s create and encourage values, mores, characteristics that will travel through deep time to future people.  Cleaning my desk I can across this quote (again) and share it with you here.

Prosperity consists in our ability to flourish as human beings – within the ecological limits of a finite planet. The challenge for our society is to create the conditions under which this is possible. It is the most urgent task of our times.

– Tim Jackson from Prosperity Without Growth

The entire book is available to read at https://www.sd-commission.org.uk/publications.php?id=914 as of this blog post.

Or buy it from the publisher: www.routledge.com/books/details/9781844078943/

A Guardian (UK) book review (2010):

www.guardian.co.uk/books/2010/jan/23/properity-without-growth-tim-jackson

A Sierra Club review (no date):

www.sierraclub.org/sustainable_consumption/prosperity.asp

Posted in Book reviews, Economy, Human Flourishing, Quote, Tim Jackson | Leave a comment

Twelve Principles for Understanding the Universe and the Role of the Human in the Universe Process

by Thomas Berry

1. The universe, the solar system, and the planet Earth in themselves and in their evolutionary emergence constitute for the human community the primary revelation of that mystery whence all things came into being.

2. The universe is a unity, an interacting and genetically-related community of beings bound together in an inseparable relationship in space and time. The unity of Earth is especially clear: each being of the planet is profoundly implicated in the existence and functioning of every other being of the planet.

3. From its beginning, the universe is a psychic as well as a physical reality.

4. The three basic laws of the universe at all levels of reality are differentiation, subjectivity  and communion. These laws identify the reality, the values and the directions in which the universe is proceeding.

5. The universe has a violent as well as a harmonious aspect, but it is consistently creative in the larger arc of its development.

6. The human is that being in whom the universe activates, reflects upon, and celebrates itself in conscious self-awareness.

7. Earth, within the solar system, is a self-emergent, self-propagating, self-educating, self-governing, self-healing, self-fulfilling community. All particular life systems in their being, their sexuality, their nourishment, their education, their governing, their healing, and their fulfilling must integrate their functioning within this larger complex of mutually dependent earth systems.

8. Genetic coding is the process through which the world of the living articulates itself in its being and its activities. The great wonder of the creative interaction of the multiple codings among themselves.

9. At the human level, genetic coding mandates a further trans-genetic cultural coding by which specifically human qualities find expression. Cultural coding is carried on my educational processes.

10. The emergent process of the universe is irreversible and non-repeatable in the existing world order. The movement from non-life to life on the planet earth is a one-time event. So too, the movement from life to the human form of consciousness. So also the transition from the earlier to the later forms of human culture.

11. The historical sequence of cultural periods can be identified as the tribal-shamanic period, the Neolithic village period, the classical civilizational period, the scientific-technological period, and the emerging ecological period (Ecozoic Era).

12. The main human task of the immediate future is to assist in activating the inter-communion of all the living and non-living components of the earth community in what can be considered the emerging ecological period (Ecozoic Era) of Earth development.

Used with permission of Thomas Berry

(This list also appears in Thomas Berry and the New Cosmology, ed. By Anne Lonegran & Caroline Richards, Twenty-Third Publications, Mystic, CT, USA, 1988, pgs 107-108)
 

Posted in Ecozoic Era, Great Work, Role of the Human, Thomas Berry, Thomas's Lists | Leave a comment

The Historical Mission of Our Time is… – Seven Phrases One Sentence

The historical mission of our time is to…
• reinvent the human at the species level
• with critical reflection
• within the community of life systems
• in a time-developmental context
• by means of story
• and shared dream experience.

By Thomas Berry

Handout in the library of Santa Sabina Conference Center, San Rafael, CA, 2004.
 

Posted in Ecozoic Era, Great Work, Thomas Berry, Thomas's Lists | Leave a comment