Honoring a truly great man, deserving of peace prizes

by Stefan Schindler

Nobel Peace Prize: The medal

There are many things we could say about this leader and the respect he has earned–for his courage, his values, his integrity. But he says it best himself.

“I ain’t draft dodging. I ain’t burning no flag. I ain’t running to Canada. I’m staying right here. You want to send me to jail? Fine, you go right ahead. I’ve been in jail for 400 years. I could be there for 4 or 5 more, but I ain’t going no 10,000 miles to help murder and kill other poor people. If I want to die, I’ll die right here, right now, fightin’ you, if I want to die. You my enemy, not no Chinese, no Vietcong, no Japanese. You my opposer when I want freedom. You my opposer when I want justice. You my opposer when I want equality. Want me to go somewhere and fight for you? You won’t even stand up for me right here in America, for my rights and my religious beliefs. You won’t even stand up for my right here at home. “ — Muhammad Ali (nominated for the Nobel Peace Prize by the US Gandhi Foundation, 2007)

That quote says it all. Which is why we  honored Ali with The Peace Abbey Courage of Conscience Award (“we” being The Life Experience School and Peace Abbey family and friends), and why we were equally honored to have his presence and his words at the unveiling of The Memorial Stone for Unknown Civilians Killed in War — Ali reminding all of us gathered there that nine out of ten casualties in modern war are civilians, and more than half of these are children.

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Muhammad Ali receiving Peace Abbey Courage of Conscience Award

Stefan Schindler is a philosopher, teacher, and poet.  He is co-author with Lewis Randa, the founder of The Life Experience School and Peace Abbey, of The National Registry for Conscientious Objection.  Stefan is a frequent contributor to Engaging Peace; a Board Member of The Life Experience School and Peace Abbey; author of The Courage of Conscience Awards for John Lennon and Howard Zinn; and author of Space is GraceDiscoursing with the GodsThe Tao of Socrates, and America’s Indochina Holocaust, and Buddha’s Political Philosophy.

What do you have to lose?

Donald Trump
Image by Gage Skidmore and is licensed under the Creative Commons Attribution-Share Alike 2.0 Generic license.

When the Syrian refugees are going to start pouring into this country, we don’t know if they’re ISIS, we don’t know if it’s a Trojan horse….it could be the great Trojan horse of all times

Question 1: what can a politician gain when he makes a comment like this?

Your answer (Select all that apply.)

  1. a sense of power from successfully manipulating people’s emotions.
  2. actual power through gaining votes by portraying themselves as tough on crime and terrorism.
  3. delight in the media attention and the endless money and fame it can generate.
  4. a quiet sense of satisfaction from recognizing that they are doing everything possible to promote peace and human rights.
  5. recognition that they may be nominated for the next Nobel Peace Prize.

Question 2: What would a politician’s followers gain from accepting such messages and using them to guide their behavior?

Your answer (Select all that apply.)

  1. the comfort that comes from finding a strong leader who will take on troublemakers and knock them out of action.
  2. pleasure in finding a leader who confirms your beliefs concerning what is right and what is wrong.
  3. confirmation that there are real and present threats to the American way of life that have been too long neglected by weak Presidents.
  4. reassurance that good people from all walks of life can work together to achieve solutions that make the world better for everyone.
  5. the ability to see themselves as good people who live by the Golden Rule.

Question 3: What could a politician’s followers lose or escape from by accepting such messages and using them to guide their behavior?

  1. anxiety related to not knowing whom they can blame for any current dissatisfactions or fears in their lives.
  2. unease related to the feeling that there isn’t anyone around who is tough enough to put a stop to the threats to the American way of life.
  3. the sense that they are increasingly powerless in a country where the government cannot be trusted to represent their interests.
  4. a sense of pride in knowing that they have reached out to people with different backgrounds and different experiences before making a decision regarding their future and the future of their country.
  5. recognition from leaders of the human rights and environmental movements concerning their sense of morality and concern for others and the planet.

Final Questions:

Who gains the most when politicians make statements like the one above? The politicians? Their followers? The American people? People around the world? Terrorists? Victims of terrorism?

Who has the most to lose when the message above is adopted by advocates of the message?  The politician? The politician’s advocates? The American people? People around the world? Terrorists? Victims of terrorism?

What do YOU have to lose?

Kathie Malley-Morrison, Professor of Psychology

Building a Racially Just Society: Paths to Progress

UnlearnRacism
UnlearnRacism

 

Note from KMM: On November 18, 2014, I posted the first few paragraphs of an essay on Building a Racially Just Society, written with my two colleagues, Roy Eidelson and Mikhail Lyubansky, with a link to the whole article at www.psychologytoday.com/blog/dangerous-ideas/201411/building-racially-just-society-psychological-insights). Here are the suggestions we provided at the end of that paper. To what extent are these suggestions applicable to all forms of violence in the US today?

Conclusion to Building a Racially Just Society: Psychological Insights

By Roy Eidelson, Mikhail Lyubansky, and Kathie Malley-Morrison

…. Conquering the racism and racial inequities so deeply embedded in U.S. history and institutions will require serious and sustained commitment by individuals, organizations, communities, and our nation as a whole.[33] That commitment will need to be multifaceted: to listen deeply to the experience of those who suffer most from racism and racial injustice; to learn about and acknowledge our own individual and collective contributions to maintaining the oppression of racism in all its societal manifestations; to be open to transforming our understanding of the system of racism and what keeps it in place; and to be ready to make choices in many aspects of our lives that will help reduce racism and racial injustice.

At the individual level, learning more about the hardships, abuses, accomplishments, and resilience that characterize the long struggle against racial injustice can provide a pathway to better understanding the current circumstances, adversities, and structural violence that need to be overcome.[34] Working to recognize and transcend our own biases is also essential; for some, this may begin by participating in challenging conversations about race, even when those interactions are uncomfortable. It is also important for all of us – including those in positions of influence and advantage – to demonstrate solidarity with the direct victims of racial injustice through concrete engagement in advocacy and other forms of collaboration.

In many workplaces and volunteer organizations, there is a need for a stronger commitment to specific actions aimed at increasing diversity and promoting respect for differences, especially in the ranks of leadership. Where appropriate, public service and other organizations – including police departments[35] – should adopt training programs that demonstrate how contemporary racism operates, including how implicit bias works and how it might be consciously overridden. Policies and procedures assuring that instances of workplace racism and discrimination are recognized, taken seriously, and addressed directly should be instituted as well. In some contexts, sustained, dialogue-driven learning opportunities can be more effective than strictly punitive responses in reducing racist and discriminatory behavior and building a culture of acceptance and mutual respect. In our schools, teachers and other educators should receive support[36] in developing the skills and educational materials necessary to make both historical and contemporary racial injustice an integral part of the curriculum and restorative justice a first option when disciplinary problems arise.

When law enforcement personnel kill unarmed black teenagers or commit other violence that punctuates the daily oppression suffered in African American communities, they should be held accountable. To the extent that attempts to enforce this accountability fall short, as they too often do, there are other ways to lay the foundation for more just interactions in the future. Community-wide restorative dialogue initiatives can be effective in establishing trust and connection when one party has inflicted violence on another. Independent of criminal proceedings, these approaches create conditions where all those impacted have an opportunity to express themselves fully and honestly in a way that others can truly hear and understand. While some types of harm inflict individual and collective wounds that are irreparable, such interventions can interrupt the cycle of violence, turn destructive anger into constructive energy, and lead to both individual and community healing and significant structural reforms, including in policing practices and policies.[37]

As a nation, we must all commit to joining together to transform the entrenched systems that, almost invisibly at times, obstruct progress toward racial equality. Toward that end, genuine intercultural, pluralistic living – rooted in horizontal, intentional, and cooperative engagement – can help to further foster respect and empathy across boundaries that too often divide people from each other. But fifty years after the Civil Rights Act was signed and Martin Luther King, Jr. received the Nobel Peace Prize, it is clear that much work remains to be done. The urgency is undeniable. Building a more racially just society is the shared responsibility of all of us.