Join Us for a Witness for Peace Delegation to Mexico





Looking for the Roots of Migration
Oaxaca, Mexico
September 16 – 25, 2013

This is an opportunity to explore first-hand the economic and political roots of the migration of
millions Latin Americans into the United States. What causes people to uproot themselves from their histories and homelands and take a long, painful, costly, and dangerous journey into a foreign land where they seldom know the language and are often greeted with hostility?


We will explore this question by visiting and experiencing the southern Mexican state of Oaxaca, where many of the forces for migration are stark and clear. The good news is that Oaxaca is a beautiful state of 2 million people and you will fall in love with the people, the land, and their history. The bad news is that nearly half of the Oaxacan population has left the state going north, seeking food for their families. Why is it that each year many people—both men and women—leave Oaxaca and travel to the United States?

What to Expect:
  • See the real reasons for migration to the U.S.
  • Stay in the homes of families directly impacted by their relatives’ migration North.
  • Gain knowledge of ways US policy affects migration patterns
  • Meet people resisting destructive byproducts of NAFTA and other “free” trade policies.
  • Visit a local shelter for migrants moving to or from the US
  • Meet with returned migrants who have experienced life in the US justice system
  • Visit a local women’s cooperative that provides alternatives to migration
  • Discuss ways to act in solidarity with people from Oaxaca and immigrants here in the US
Cost:

$950 + airfare (arranged on your own).
This covers all of your expenses “on the ground” in Oaxaca, including transportation, food, and lodging. Scholarships and fundraising opportunities are available.

For more information or to apply please contact:
Stan Duncan
standuncan@post.harvard.edu
781-504-6875
Click here to download a printer ready version of this flyer

Cosponsors of “Roots of Migration” Delegation:
The Justice & Witness Commission of the Massachusetts Conference of the United Church of Christ, the Mission and Justice Committee of the South East Area of the MACUCC, and Jubilee Massachusetts

Proper 06 – Year C

1 Kings 21:1-10 (11-14) 15-21a


Naboth’s Vineyard
This is another confrontation between Elijah and the royal family of Ahab and Jezebel. As you may recall (from last week’s reading), Ahab had already angered Yahweh when he married Jezebel, who was a foreigner from Sidon, and for giving Sidon’s state religion of Baal worship legitimacy in Israel (1 Kings 16: 31-33). The previous conflicts reflect this apostasy, but here the issue is injustice as well as theology: the abuse of power in order to secure land. The two themes together make a larger point that is worth noting, which is that idolatry produces injustice. The worship of other gods inevitably results in abuse of others. When one worships Yahweh, one respects the covenant of creation.

At the beginning of this story, Ahab is vacationing in his northern palace, up in Jezreel, near the Phoenician border. The official capital of Israel in those days was down in Samaria, but after they were married, Ahab and Jezebel built a second palace up in the northern region of the country, probably to be close to Jezebel’s family and to the business opportunities that proximity would afford him. While there, one day he happens to look out of his window and he sees a farm owned by a peasant named Naboth.

He goes and talks to Naboth and tells him that he would like that land for what he calls a vegetable garden, though as we will see, it’s more likely he wanted it for export crops, not summer tomatoes to sell at the local farmers' market. He makes Naboth what appears to be a generous—or at least fair—offer. He even offers him silver, which sounds nice, but actually may have been useless to an agrarian peasant.[1] In any case payment of any kind didn't interest Naboth and he refuses. According to Israelite cosmology, Naboth is the land and the land is Naboth. It's false to make a distinction between them. So, both legally and theologically he can't let go of it. As he puts it in his brief response to the offer, the land is his “ancestral inheritance” (some translations have “heritage”), and the Lord would “forbid” his giving it away for any purpose.

This passage from Numbers 27:4-11 makes it clear that land must remain in the family. Note the frequent use of the word “inheritance” (emphasis added), which refers to land, not the family's bank account.
5 Moses brought their case before the Lord. 6 And the Lord spoke to Moses, saying: 7 The daughters of Zelophehad are right in what they are saying; you shall indeed let them possess an inheritance among their father's brothers and pass the inheritance of their father on to them. 8 You shall also say to the Israelites, “If a man dies, and has no son, then you shall pass his inheritance on to his daughter. 9 If he has no daughter, then you shall give his inheritance to his brothers. 10 If he has no brothers, then you shall give his inheritance to his father's brothers. 11 And if his father has no brothers, then you shall give his inheritance to the nearest kinsman of his clan, and he shall possess it. It shall be for the Israelites a statute and ordinance, as the Lord commanded Moses.”

When thinking about the role of Jezebel in all of this, it's important to note that she was not some nice girl he met on college break at one of the tourist beaches outside of Sidon. She was the daughter of Eth-baal (whose name, interestingly, means “with Baal”), who was a ruler of Tyre and the head of one of the ancient world's largest import-export institutions.

So, when Naboth turns Ahab down, he goes back home again (probably back to Samaria) and evidently just pouts. One might dispute that term being used of a King of Israel, but the text says “He lay down on his bed, turned away his face, and would not eat.” It's hard to read that and not say he goes home and pouts. It's possible he was also murmuring “Mommy” under his breath, but that can't be verified for certain. Jezebel, on the other hand, chides him sarcastically for his spinelessness. “Do you now govern Israel?” she asks, meaning something like, “Hey, aren't you the boss here, or did they vote you off the island for being a wuss?” She then sets out a plan to have Naboth murdered and his land taken from him.

The background of this story is that North Israel (where this story takes place) was rapidly coming under the economic influence of aristocratic mercantilists with trading ties to the powerful Phoenicians of Tyre and Sidon (remember that Jezebel was an heiress of a major multinational import/export family from Tyre). Archeological findings in the region have found that wealthy merchant families in Tyre and Sidon (and their Israelite wealthy wannabes) had been dispossessing north Israel peasants from their land for at least a generation leading up to the time of the marriage of Princess Jezebel to King Ahab.[2] The text in 1 Kings says simply that Ahab wanted the land for a vegetable garden. Behind that innocent statement is probably the darker reality that he (and his wife) wanted it for its potential for wine exports, most likely to Carthage.[3]

Naboth, citing the theological logic of the Jubilee, says that he simply cannot sell it. He can't because technically he doesn't own it. It is tribal property, an “ancestral inheritance,”[4] owned by the entire family and by God, and God would “forbid” his selling it (1 Kings 21:1-3).[5]

Naboth and other Hebrew peasants understood their land to be a gift of God and they were only stewards of it, their job was to “redeem” it, while the Phoenicians, reflecting a more urban, city-state individualist view of humanity, believed that land was just a commodity and could be bought, sold and stolen by anybody. Leviticus 25:23-24 puts the theology succinctly: “The land shall not be sold in perpetuity, for the land is mine; with me you are but aliens and tenants. Throughout the land that you hold, you shall provide for the redemption of the land.”

It was an early conflict between theology and economics. [6] According to Brueggemann, “the vineyard could not be without Naboth belonging to it. Naboth could not be without this land. That close and inalienable land linkage is likely reflected in the Jubilee practice (Leviticus 25), a social, institutional guarantee that this connection of land and family is indispensable for the functioning of society.”[7] One side in this dispute believed in a family-based monotheism which by necessity produced a kind of primitive trade protectionism along with capital controls, while the other side believed in a competition-based henotheism which produced winners, losers, and economic dislocation. Historically, it is very likely that this small story was preserved in the biblical tradition because it was later seen as a paradigm of protest on behalf of Yahweh ownership of land and on behalf of a whole class of dispossessed, oppressed people.

Israel leading up to this time had been a radically communal society. When persons lacked land, and the sense of self worth that came with it, they also lacked personhood. It was an egalitarian world based on land, community (tribe), and allegiance to Yahweh. Tyre and Sidon, on the other hand, were individualist societies, and saw land as something which could be separated from its owner by wealthy merchants, powerful land barons, or kings. By the logic of the community, you can’t steal from someone in the family, because the family is you. An ancient midrash on this passage says,
A man has no right to sell his ancestral field so that he can get ready capital wherewith to buy cattle, or mobillia, or slaves, or to raise sheep or goats, or even to conduct business therewith. The only circumstances in which it is permitted is if he has become penniless.”[8]

So, Ahab pouts and refuses to eat, in part because of course he is a pansy, but in part because he understands Yahwistic faith: one cannot conceive of stealing land from someone else because we are all a part of the same family and created by the same God. On the other hand, Jezebel cannot conceive of not stealing it, because we are not the same.

She first calls for a fast. Fasts were proclaimed in order to announce that something important was about to happen. It was religious, but it was also political. Fasts were usually called when there was about to be a battle, or a coronation, or a trial, etc. Following that, Naboth is brought into the Assembly (either open air or in the largest public building of the village), and set at the head of the room alongside two “scoundrels” she has chosen to bring false charges against him. At this point there is no evidence that he has heard anything about the charges, and may not even have understood the purpose for the gathering. In fact, the exact nature of the charges is left unclear, but they at least include blasphemy against God and king, which was a capital offense because it is tantamount to treason. There was more than one document filed in Samaria and brought to Jezreel, so she may also have been charging him with something like breach of contract. She may have either claimed that he had sold it to Ahab or that he promised the sale and now denies it. There was at least some evidence that they had discussed the sale of the property and that Naboth had invoked God's name in the conversation (which is often used in legally sealing transactions), and that could have been used against him.

In any case the people gathered in the assembly side with the two paid witnesses and they pronounce him guilty, and then, following the law, they take him to the edge of town and stone him to death. The land reverts to the king, as the representative of the people as a whole, and all should be well. And as for Ahab, “As soon as Ahab heard that Naboth was dead, Ahab set out to go down to the vineyard of Naboth the Jezreelite, to take possession of it” (v. 16).

Note that Jezebel is not more evil than Ahab, she is just less troubled by the social impropriety of violating Israel's humane social contract. Note too, that Ahab fasts when he doesn't get his way, and Jezebel calls for a nation-wide fast to eliminate Naboth and get her way. In both instances a religious ritual which was created for spiritual cleansing is being used for evil purposes.

But before he can take possession of the land, Elijah appears and proclaims: “Thus says the Lord: You have killed, and also taken possession!” (Dennis McCann, says that in spite of the translation in the NRSV, what Elijah says is a declaration, not a question.)[9] Elijah doesn't say more about the crime, because Ahab understands his sin. He quotes God's impending punishment, but what is important is that “you have sold yourself to do what is evil in the sight of the Lord” (v. 20 emphasis added). Ahab may think that Elijah is his enemy, but in the end, Ahab’s worst enemy was himself.




[1] The text is usually translated “money,” but the word is keseph, or Silver. For many among the currency classes (though maybe not peasants) money and silver were synonymous.
[2] Clinton McCann, Texts for Preaching (Philadelphia: Fortress Press), 1994, p.362
[3] See “Search for Phoenician Shipwrecks,” Biblical Archaeology Review Vol. 12, No. 5 (Sept./Oct 1999), p 16; and James D. Newsome’s Hebrew Scripture essay for Proper 6, Ordinary time 11, in Texts for Preaching: A Lectionary Commentary Based on the NRSV-Year C (Louisville: Westminster/John Knox Press: 1994) pp. 282-284.
[4] The Hebrew word is nahala and could also be translated “sacred patrimony” or “heirloom.”
[5] See Walter Brueggemann, “The Prophet as a Destabilizing Presence,” in A Social Reading of the Old Testament: Prophetic Approaches to Israel’s Communal Life, ed. Patrick D. Miller (Minneapolis: Fortress, 1994) pp. 221-244.
[6] Brueggemann, A Social Reading of the Old Testament, p. 239-242..
[7] Brueggemann, Ibid., p. 239.
[8] Barrett, C.K., ed. The New Testament Background: Selected Documents, Rev. Ed. (NY: Harper and Row, 1989), pp. 7-8.
[9] Clinton McCann, Texts for Preaching (Philadelphia: Fortress Press), 1994, p.384.
Moore, Oklahoma, May 20, 2013


Early Monday afternoon, on May 20, an EF5 tornado, the largest recorded in US history, moved slowly through my home state, with winds up to 300 mph, and creating a path of horror roughly a mile and a half wide. All tolled, somewhere between thirteen to fifteen thousand homes were completely destroyed, flattened beyond recognition. Hundreds were injured, dozens died, many of them children. The Plaza Towers Elementary School was one of the places where people were most concerned because many children were trapped inside the wreckage for almost two days. Thankfully, only nine children died, when it could have been many more, but each one was a child of God and loved by grieving parents. The death toll overall was amazingly low given the horrific destructiveness of the storm, but that’s poor comfort to the families and friends of those who were lost. 

* * * *
For many years I lived with my family in Oklahoma City, down in the south west corner, right on the border with Moore. All of my (now grown) children went to Moore schools and I called them this week to see how they were and tell them I loved them. They’re all gone now, but I have two cousins who do live in the area. One of them lives in Norman, just below Moore, and she had the roof of her home blown off. She’s now staying with her sister in Dallas. Another lived right in the center of the storm and she lost her entire home. Everything. The neighborhood looks like piles of firewood. She’s now living with her aunt in another town several miles away.
I have two purposes in telling you all this. The first is to help you get a feeling for real people with names who died or lost so much in this tragedy. When people die far away it's terrible, but we don't feel so much for them because we don't know them. I don’t know anybody in Syria, or Palestine, or Afghanistan, and it is hard to understand the true impact of suffering and loss until you know somebody there and grieve for them. The people of Moore and the people in the bombings in Boston last month are not statistics but good people, kind people, ordinary people, and they have lost a lot, and will continue to suffer a great deal for a long time to come.
The second thing I wanted to say is that God did not create this horrifying tornado, the worst ever in modern history. There is a perverted, cruel theology that says that if someone dies it is because God did it, either to punish us, or to teach us a lesson. Of course, the infamous Westboro Baptist Church issued a statement saying that God killed all those people to punish the “Oklahoma Thunder” (a local pro-basketball team) because they were so tolerant of fellow-player, Jason Collins’, coming out as gay. They also said a few weeks ago that God killed and maimed dozens of people in Boston to punish it for being such a liberal town.
I think we all know that talk like that is madness, but I also hear it more gently put by good Christian people all the time. They say, “God had a reason for 'taking' my mother.” Or, “Why did God 'take' my father?” But that belief is wrong. God doesn't kill people. Storms, tornados, disease, and human sin kill people. God is not in the destruction, but in the healing. God is not in the breaking, but in the mending.
God did not cause a teenage drunken driver to kill my father and his fiancée years ago on a highway the week before their wedding. God did not cause my step-father to suffer and die of a series of ghastly strokes that weakened him until he could only die to find relief.
God is indeed in the midst of suffering, but as its resolution, not its cause. God is in its healing. God is in the relief workers, the doctors, the volunteers, and in the heroic acts of people who saved their neighbors and pulled survivors from their shattered homes. God is in the relief agencies, like the Red Cross and Church World Service, who showed up the morning after the storm with emergency supplies and health and nutrition kits. God's act of creation is for good, not evil, and when the creation falls, God is in the pain too, working for the best possible outcome of the destruction.
I am worried about my family members and I’ve called them all, but so far I’ve only reached those who were well and lived further away, and they are the ones who have given me reports. I also prayed to God for them, not with anger but that they could reach out to God's spirit and experience strength and courage in it, whether in this world or the next.

There’s one picture I’ve seen again and again in the press reports about Oklahoma. It’s a scene of a young woman walking away from the ruins of the grade school that was damaged so severely. She has a child in her arms and they are hugging each other tightly.
Just in back of them is a huge tree, gnarled and ravaged, filled with sheet metal debris blown onto it from the sides of the school that was destroyed. It looks blackened and abused, but it’s still standing. It is just to the side of what once was the Plaza Towers school. There was another tree like it in front of the Murrah Federal Building in Oklahoma City, which withstood the terrible bomb blast in 1995.  Somehow those trees give me hope, or at least comfort. Perhaps it is because they seem to stand for standing strong. In some way they symbolize the God of all creation who is unbent and unbowed by the destruction of creation all around them. Like the trees, God too has suffered, right in the midst of their suffering, right alongside their pain, and in the end, battered and bruised, God never releases a tight hold on the earth.








NEW POLL STATS:

  • 93% of Democrats support gun background checks. 
  • 89% of Republicans support gun background checks
  • 86% of gun-owning families support background checks. 
  • 74% of NRA members support background checks
  • 54% of the Senate supports gun background checks.
  • Amount NRA gave to Congress to keep them voting against the will of the public, from 2003 to 2012: $2,877,307
Any questions?



Three Guiding Themes

It occurs to me that there are at least three (maybe more) guiding themes in our national economic debate.

One is that the deficit that will begin to strain us in fifteen years or so, is more important than any other problem facing our economy today. And that in order to avoid fixing it by raising taxes on all of us (to, say, pay for increases in health care costs), the only way we can address it is by putting a huge burden on certain target groups (the poor, the elderly, the sick and US infrastructure).

That’s not true, of course, and nearly every economist who studies the subject could tell you that. On the one hand, no one denies that the deficit has grown dramatically in recent years (mainly due to tax cuts and wars of the early 2000s, and the recession of 2008) and should be addressed, but addressing it now, during a “jobs recession” (7-8% unemployment), is damaging, irresponsible nonsense. I’m sure that there are a few economists around the country who would disagree with that, but they are nowhere close to a majority.  When there aren’t enough jobs to go around, cutting even more jobs and incomes, is foolish. It is the last thing you want to do to fix the problem.

The second is the related belief that the best way to get our people back working again is by cutting funding on programs for old people, poor people and sick people and physical infrastructure. This belief says that if we cut spending for the health care, income, retirement, or jobs, for a large percentage of our population, then we’ll (eventually) be okay. Instead of solving our deficit problem by spreading around the pain just a little bit on all of us (read: tax increase), we should pick certain target groups (read: old, sick, and poor) and have them carry the load for us.[1]

This, too, is wrong. You can see that objectively by looking at how slow our recovery has been in the last four years. In spite of the fact that the private sector has begun to claw back, the economy over all has still been sluggish because of the huge numbers of people fired or cut back by state and local governments. Their cut backs have taken large numbers of people out of the market. Those people are not buying things and that keeps the economy from growing.

And look at the draconian austerity programs in Europe. The wealthy countries have forced such deep cuts on the poor countries that unemployment has exploded, causing tax revenue to collapse, such that instead of lowering the deficit through lower expenditures, they have actually increased the deficit because of fewer number of tax payers. If you use cut backs to lower the deficit, you usually have to make at least three rounds of cuts to get the spending down below income. When you make massive layoffs, you lower your expenditures, but you also lower the number of job holders who pay the taxes that pay down the deficit. So the deficit goes up, even though your out-go has gone down. You have to make three or four slashes of jobs and livelihoods and families in order to have the shrunken, dysfunctional government that can be balanced by cutbacks only. Again, look at Greece or the repeated rounds of cuts to jobs, salaries and pensions in our state and local governments to see this in action.

The problem in a recession is too few jobs. People are out of work, so they don’t pay income taxes and they don’t buy things, so they don’t pay sales taxes. And that drives up the deficit because their tax money is not going into the government and the government is paying out in food stamps, unemployment, etc. When people are out of work and not buying, then the merchants are not making anything and they don’t restock or hire new people. So, it “trickles” down to the plants and farmers. The only entity large enough to put people to work is the government, so it needs to step in and do some spending and hiring and put people back to work as a stimulus to the merchants, plants and farms. Once they start seeing more cash in their pockets, they’ll spend more, and the merchants will hire more workers and buy more from the wholesalers, etc. Until finally the economy can manage on its own. This is not rocket science.

Trying to make big federal cuts in the budget deficit right now would throw the economy back into a recession, which will enlarge, not shrink, the deficit, just as it has done in Greece and Italy, and just as it did in the American state and local governments. Firing people lowers demand and lowers government income from taxes, which drags on the economy. 

The third guiding concept is that “Supply-side” economics, the theory that if you give more and more tax cuts and benefits to large corporations and wealthy individuals, it will eventually “trickle down” to the average worker, because the wealthy and corporations are America’s “Job Creators.” I think that on this theory, the percentage of economists who would agree with this notion would slide down to almost zero. You can see some now and then being interviewed on Fox News, but in the real world, they are extremely rare.

Large corporations are simply not the major engines of growth for jobs. Corporations hire people when the streets are filled with people with money in their pockets who are demanding their products. The idea that a corporation would hire thousands of new workers in the middle of a job recession, in the hopes that people would buy their items even before they have incomes, is not just illogical, it can also be proven wrong easily by the research. Historically corporations only hire when the economy is on the upswing. Companies do not create jobs on the hopes that the economy might get better by their doing it.

Now, this is not to say that some new companies are not starting up. There are a lot of entrepreneurs out there who have an idea for a niche that has not yet been filled. But (a) they are not the giant corporations that many in congress have worked so hard to create tax breaks for, and (b) they often survive because they found a niche market that no one has yet gotten into. They are not a giant corporation that just decides to hire people in the belief that unemployed people will buy their product.

If more people have jobs, they will pay taxes and buy things and merchants can stay afloat and stock supplies and buy from wholesalers, and manufacturers will take on new people to meet the demand, who will in turn go out and buy things etc., and the economy will start to get back on its feet. An economy grows from demand, not supply. You can “supply” all the goods in the world to the market, but if there are no “demand” (partly because the government has fired workers and cut pensions and salaries), then the economy is not going to recover.

Finally, with so much of our national wealth being held in the hands of so few, there is less to go around for the “real” economy down on the ground. That’s not precisely true, because money is fungible and can be created, but for the last thirty years, such a huge amount of money has been sucked up into such a very few number of hands, that the end result has actually been not enough money to go around to fund jobs. Too many people needing incomes, but not enough money to fund them. Too few dollars being chased by too many job seekers.

One thing that needs to be done is to return the tax cuts to the levels they were before the Bush administration. It’s hard to believe this, because it’s seldom reported, but there are a good number of very conservative economists (Alan Greenspan, David Stockman, etc.) who now argue that the tax cuts were a mistake and we need to revoke them. All of them.

Second, we need to create a nation-wide jobs program to get America back to work and stimulate the economy, paid for by the money that we will now have from the return of tax income.

Which is to say, we should be doing exactly the opposite of what we are now doing, which is cutting spending and cutting taxes. Or to put it another way, what we are doing is cutting growth and cutting income. Or, to borrow an over worked, over blown phrase, we have declared a “war on” growth for America.



[1] I’m saying “cutting funding on…” these programs, but as many Republicans and Libertarians point out, few people are actually proposing cutting those programs; they are proposing cutting the growth of spending on those programs. And they ridicule liberals and Democrats for saying the programs will be cut. What they are actually proposing are cuts in the growth of those programs down to below the growth of the cost of living. That distinction should be made clear. So that, say, the economy may grow at three percent and Republicans propose cutting the growth of Medicare to just two percent. It is still growing, just not enough for someone to pay the bills. They are right to claim that they are not cutting the program and still allowing the program to grow, though that is a distinction lost on the eighty-five year-old blind paraplegic widow in Cincinnati, who now has to pull the extra one percent for her meds out of her food budget.