Archive for October, 2016
The uncertainty of the danger belongs to the essence of terrorism.
~ Jurgen Habermas
As I write this, I am shaken, confused, scared, angry… today morning I nearly lost sensation in my legs, I stood trembling in a dark corridor for an hour and fifteen minutes hearing the macabre symphony of grenades for snares and the terrifying staccato of 39mm AK-47 rounds ricocheting on walls and floors, and whizzing through the air, and ripping through human beings whose only mistake was to be non-locals and followers of a different faith that had chosen to try their luck in Mandera. This all took place a mere fifty metres from where I was trying to catch forty winks before being awoken by the loud bang of an Improvised Explosive Device whose purpose was to blow open the gate to a compound that held over thirty souls whose lives were about to be put on a knife’s edge by extremists who have no respect for the sanctity of life. At the end of the carnage, six were dead, scores were injured, and the police and other armed forces then kept the town on edge for hours as they shot continuously into the air targeting remorseless phantoms that had already disappeared into the night with innocent blood on their hands.
Those 75 minutes were excruciatingly long and hard, they brought me face to face with myself. I contemplated the worst. I was numb. But in all this, I remembered something I had read in a book recently: confronting the reality of our own mortality is important because it obliterates all the crappy, fragile, superficial values in life. While most people whittle their days chasing another buck, or a little bit more fame and attention, or a little bit more assurance that they’re right or loved, death confronts all of us with a far more painful and important question: What is your legacy?
Allow me to share a story from this book with you.
“Ernest Becker was an academic outcast. In 1960, he got his Ph.D. in anthropology; his doctoral research compared the unlikely and unconventional practices of Zen Buddhism and psychoanalysis. At the time, Zen was seen as something for hippies and drug addicts, and Freudian psychoanalysis was considered a quack form of psychology left over from the Stone Age.
In his first job as an assistant professor, Becker quickly fell into a crowd that denounced the practice of psychiatry as a form of fascism. They saw the practice as an unscientific form of oppression against the weak and helpless.
The problem was that Becker’s boss was a psychiatrist. So it was kind of like walking into your first job and proudly comparing your boss to Hitler.
As you can imagine, he was fired.
So Becker took his radical ideas somewhere that they might be accepted: Berkeley, California. But this, too, didn’t last long.
Because it wasn’t just his anti-establishment tendencies that got Becker into trouble; it was his odd teaching methods as well. He would use Shakespeare to teach psychology, psychology textbooks to teach anthropology, and anthropological data to teach sociology. He’d dress up as King Lear and do mock sword fights in class and go on long political rants that had little to do with the lesson plan. His students adored him. The other faculty loathed him. Less than a year later, he was fired again.
Becker then landed at San Francisco State University, where he actually kept his job for more than a year. But when student protests erupted over the Vietnam War, the university called in the National Guard and things got violent. When Becker sided with the students and publicly condemned the actions of the dean (again, his boss being Hitleresque and everything), he was, once again, promptly fired.
Becker changed jobs four times in six years. And before he could get fired from the fifth, he got colon cancer. The prognosis was grim. He spent the next few years bedridden and had little hope of surviving. So Becker decided to write a book. This book would be about death.
Becker died in 1974. His book The Denial of Death, would win the Pulitzer Prize and become one of the most influential intellectual works of the twentieth century, shaking up the fields of psychology and anthropology, while making profound philosophical claims that are still influential today.
The Denial of Death essentially makes two points:
1. Humans are unique in that we’re the only animals that can conceptualize and think about ourselves abstractly. Dogs don’t sit around and worry about their career. Cats don’t think about their past mistakes or wonder what would have happened if they’d done something differently. Monkeys don’t argue over future possibilities, just as fish don’t sit around wondering if other fish would like them more if they had longer fins.
As humans, we’re blessed with the ability to imagine ourselves in hypothetical situations, to contemplate both the past and the future, to imagine other realities or situations where things might be different. And it’s because of this unique mental ability, Becker says, that we all, at some point, become aware of the inevitability of our own death. Because we’re able to conceptualize alternate versions of reality, we are also the only animal capable of imagining a reality without ourselves in it.
This realization causes what Becker calls “death terror,” a deep existential anxiety that underlies everything we think or do.
2. Becker’s second point starts with the premise that we essentially have two “selves.” The first self is the physical self—the one that eats, sleeps, snores, and poops. The second self is our conceptual self—our identity, or how we see ourselves.
Becker’s argument is this: We are all aware on some level that our physical self will eventually die, that this death is inevitable, and that its inevitability—on some unconscious level—scares the shit out of us. Therefore, in order to compensate for our fear of the inevitable loss of our physical self, we try to construct a conceptual self that will live forever. This is why people try so hard to put their names on buildings, on statues, on spines of books. It’s why we feel compelled to spend so much time giving ourselves to others, especially to children, in the hopes that our influence—our conceptual self—will last way beyond our physical self. That we will be remembered and revered and idolized long after our physical self ceases to exist.
Becker called such efforts our “immortality projects,” projects that allow our conceptual self to live on way past the point of our physical death. All of human civilization, he says, is basically a result of immortality projects: the cities and governments and structures and authorities in place today were all immortality projects of men and women who came before us. They are the remnants of conceptual selves that ceased to die. Names like Jesus, Muhammad, Napoleon, and Shakespeare are just as powerful today as when those men lived, if not more so. And that’s the whole point. Whether it be through mastering an art form, conquering a new land, gaining great riches, or simply having a large and loving family that will live on for generations, all the meaning in our life is shaped by this innate desire to never truly die.
Religion, politics, sports, art, and technological innovation are the result of people’s immortality projects. Becker argues that wars and revolutions and mass murder occur when one group of people’s immortality projects rub up against another group’s. Centuries of oppression and the bloodshed of millions have been justified as the defense of one group’s immortality project against another’s.
But, when our immortality projects fail, when the meaning is lost, when the prospect of our conceptual self outliving our physical self no longer seems possible or likely, death terror—that horrible, depressing anxiety—creeps back into our mind. Trauma can cause this, as can shame and social ridicule. As can, as Becker points out, mental illness.
Becker later came to a startling realization on his deathbed: that people’s immortality projects were actually the problem, not the solution; that rather than attempting to implement, often through lethal force, their conceptual self across the world, people should question their conceptual self and become more comfortable with the reality of their own death. Becker called this “the bitter antidote,” and struggled with reconciling it himself as he stared down his own demise. While death is bad, it is inevitable. Therefore, we should not avoid this realization, but rather come to terms with it as best we can. Because once we become comfortable with the fact of our own death—the root terror, the underlying anxiety motivating all of life’s frivolous ambitions—we can then choose our values more freely, unrestrained by the illogical quest for immortality, and freed from dangerous dogmatic views.”
Equal treatment for children in unequal situations is not justice.
– Jerry Brown
Growing up in a small village in the western part of Kenya, I thought I knew struggle. The first school I attended in the late 80s was very rudimentary in terms of infrastructure, and the colonies of jiggers flourishing in the earth floors in the classrooms didn’t lack for food, this is because most pupils went barefoot as cheap plastic Sandak shoes were out of reach for all but a few. To keep the gnats at bay required applying cowdung on floors by hand every Friday (a disgusting task that was not optional), even worse if your family had no cows, or they didn’t do the needful, then you’d have to go to a neighbour’s compound, container in hand, and request a serving of animal waste. Fumigation or other means of pest control was unheard of and most likely unaffordable anyway.
I cannot really say I knew hunger, three meals a day were a given. In deed my biggest worry in those days was getting a shilling to go with to school every day (wrapped in a handkerchief pinned to my chest). Back then a single bob could buy ten vitumbwas or sugarcane almost a metre long come break time, plus there was the free nyayo milk that assuaged the pain of having to cram the dictatorial propaganda that was Nyayo Philosophy.
Fast forward to 2016, thirty years later, and passing through Mandera I behold scenes of kids eager to learn having to make do with: tattered clothing, lessons in swirling dust under thorn trees, a semi-illiterate teacher, no furniture whatsoever, scorching heat. And all these when their diet consists of a cup of black sugar-free tea in the morning that will keep them running till they’ll have some porridge for dinner, plain drinking water is in fact a luxury. I now realize I had it really good growing up actually, my childhood was a walk in the park in comparison. The discomfort of a bloodsucking jigger is tame compared to an empty rumbling belly in dusty forty degree heat; blistering sandak shoes are far more comfortable compared to tiny bare feet on blazing sand in landscapes teeming with scorpions, snakes, and thorns as tough as nails.
These kids don’t need laptops, they need a roof over their makeshift class. They don’t need roadshows, they need school feeding programs, they don’t need non-existent stadia, or fables about sovereign bonds, or yarns about togetherness and unity. It’s water they lack, clothes they don’t have, food they could do with, some shelter that would do them good. These kids just want a qualified teacher. The basics of starting out in education and life.
We need our leaders, if we can call them that, to understand this: we can’t keep our children in such conditions and then boast of percentages in growth while nibbling on croissants and sipping iced tea in air conditioned hotels in cities.
It is the children forgotten in such conditions, without hope and without a future, that we will tomorrow claim to not understand their choice (or lack of choice) in embracing radical strains of politics, extreme religious ideologies, and conversion to mercenaries for hire with little respect for the sanctity of life and human dignity, a dignity they’re denied now.
Wake up. The children are the future. Take care of them today and invest in future stability.