Blog author: jcouretas
posted by on Monday, April 27, 2009

One of the more interesting discussions at last week’s Heritage Foundation Resource Bank meeting in Los Angeles was the “Hollywood Conversations” session with screenwriter and novelist Andrew Klavan and Lionel Chetwynd, a writer, producer and director. Both men pleaded with the gathering of conservatives — social, political, economic — to stop beating up on Hollywood ad nauseam and to do more to support good work by conservatives.

Here’s the gist of the argument from a recent Klavan interview on Big Hollywood:

We have to just take it as given that the mainstream venues are against us, the awards won’t go to us, the reviewers will attack us — sometimes without even admitting why. We have to speak up for ourselves, we have to review each other, honestly and fairly, we have to buy the books that stand up for what’s right-assuming they’re good, assuming they do what they’re supposed to do, entertain, tell good stories. We have to understand that the media is our enemy — the enemy of the American idea, our founders’ ideas — and we have to make our own arts, and celebrate our arts and reward our arts. And then we’ll see who wins in the marketplace.

Both Klavan and Chetwynd said that there are far more conservatives in Hollywood than most people imagine. Yet the conservative think tank, cultural and political culture does little to recognize and encourage them. Compared to the cultural left, conservatives in entertainment have few award ceremonies, prizes, and regular reviewers who support good projects. As an example, they cited the recent HBO film “Taking Chance” as one work that deserved far more attention on the right than it got. The story, about a military escort officer accompanying home the body of a Marine corporal killed in Iraq, drew 2 million viewers and became the most-watched original movie to debut on the network in five years.

A scene from HBO's 'Taking Chance'

A scene from HBO's 'Taking Chance'

Andrew Breitbart, the founder of Big Hollywood, told the Resource Bank blogger session that Hollywood conservatives practice a “big tent” inclusiveness with none of the internecine feuds so common in Washington. He predicted that more conservatives would “come out of the closet” in Hollywood (he has 200 bloggers on his site) but that they could use a lot more support from the wider conservative movement.

This week’s PBR question is: “How should conservatives engage Hollywood?”

Share your answers in the comments section and look for answers from PowerBlog contributors throughout the week.

Saturday is World Malaria Day, which each year draws attention to the scourge that malaria is to millions of people throughout the developing world. An estimated 1-3 million people die of malaria each year, and many of these are children. But even when people don’t die, malaria is debilitating. Malaria reduces the red blood cell count to low levels, which in addition to all of the other symptoms, drains energy and saps creativity. In response to this, the thing large multinational aid organizations have focused on are bed nets. Now bed nets can be helpful, but they are a short-term fix. Fortunately, after years of false ideology preventing the use of DDT, the world is starting to come back to its senses. Acton has been promoting this for several years.

Today, NRO’s The Corner quoted malaria expert Richard Tren, who argues that a bed net is a potentially useful but overemphasized tool in the war against malaria, with DDT and, surprisingly to some, economic freedom having greater promise for pushing back the scourge of malaria over the long run.

And if bed nets or any other foreign interventions are to do significant and lasting good, charitable enterprises will need to rediscover the importance of subsidiarity, of humans on the ground in relationship with other human beings, as opposed to government-to-government aid transfers that often do more harm than good.

One person who speaks forcefully to this issue is Rwandan Anglican Bishop John Rucyahana, a leading force in the reconciliation in Rwanda and a key partner in Bridge2Rwanda and the P.E.A.C.E Plan. In an interview we conducted with Bishop John near his orphanage in Rwanda last fall, he commented on why U.N. bed net programs often fail, and why the P.E.A.C.E. plan is succeeding:

We have a percentage of people, thank God, the number is getting less, but we have a great percentage of people who don’t read and write. And you give them a mosquito net; you scare them to death. You need to tell them that the mosquito net would prevent mosquitoes from biting them, and they need to trust you’re not telling them a lie. You’re not trapping them with that mosquito net. They’ve been deceived for too long. They need to have people who trust them, and they trust. And the people who love them; and the people they love. So Rick Warren has it deadly right to say that the church is needed to be employed into the economy, into the health and the social recovery of nations.

Churches have the life-giving hope of the Gospel, Bishop John explains, and they are embedded locally.

The church is out there with the people. You know I’m hugging and I’m shaking hands with every one of these children because I’m with them all the time. They know who I am, and they know I am there for them. During the aftermath of the genocide, many people ran away from here, and I stayed with them. All of these individuals giving the aid ran away from here. And I stayed. Churches are here. And we know how to approach them.

Blog author: clarson
posted by on Thursday, April 23, 2009

It is our pleasure to welcome guest ramblings on the PowerBlog, and we are happy to feature this contribution from Catherine Claire Larson, author of As We Forgive, the subject of this week’s PBR question.

I wasn’t able to include it all in my book, but I’ve been greatly impressed by the groups which are wedding reconciliation work with micro-enterprise. World Relief has an essential oil business that is enabling Hutu and Tutsi to work in reconciled community, Indego has their basket weaving enterprise that is doing the same, and Prison Fellowship Rwanda has been involved with a cattle operation, while Land of a Thousand Hills works with coffee plantations. It strikes me that by creating economic opportunities where interdependence is vital, they are really creating ideal environments for reconciliation and restoration. I wasn’t ever able to track it down, but one of my friends shared that her college professor did his dissertation in Reconstruction era history of America. He concluded that in areas where interdependence was more vital to survival that racial reconciliation happened at a more rapid pace. Intuitively, that seems to make sense. I’d love to see the research though.

Additionally, for a very good read on how social conditions contribute to reconciliation, take a look at the book Amish Grace. It documents the Nickel Mine school shooting, along with several other acts of violence that have happened in the Amish community. What’s interesting is how that society’s normal emphasis on forgiveness creates conditions where radical grace seems to happen almost naturally. It’s an interesting case study, although obviously far removed from most social situations. But I still think there are take away lessons.

Blog author: jballor
posted by on Wednesday, April 22, 2009

main-book1Catherine Claire Larson’s book As We Forgive: Stories of Reconciliation from Rwanda is an exploration of forgiveness and reconciliation in the years following the Rwandan genocide in 1994. Fifteen years ago this month, a plane carrying the presidents of Rwanda and Burundi was shot down on a return trip from Tanzania, sparking widespread ethnic violence across the country. By the time the civil war was declared over on July 18, 1994, between 800,000 and 1 million Rwandans had been killed.

As We Forgive tells the tale of the war through the lives of seven survivors of the genocide. “Rwanda’s wounds,” writes Larson, “are agonizingly deep. Today, they are being opened afresh as tens of thousands of killers are released from prison to return to the hills where they hunted down and killed former neighbors, friends, and classmates.” Larson’s book is a study in the personal experiences of both the perpetrators and the victims who are seeking some way to live together after such a troubled past.

Through these individual stories Larson places the reader in the recent history of Rwandan society. She writes, “One of the most haunting things about living in Rwanda after the genocide is that killers still walk among survivors.” After the commission of such unspeakable evil, how can a society survive and prosper?

The need for forgiveness is deeply personal. Many of the killers have come to regret their actions, whether soon after the deeds were done or only after years of imprisonment and reflection. But in order for reconciliation to be achieved, both the offender and the victim must seek it. A traditional system of retributive justice, in which the evil committed is simply countered by punishment, lacks many of the tools necessary to bring both parties together.

In this sense As We Forgive is a book about the practice of a different form of justice. “Restorative justice,” writes Larson, “is a process in which victim, offender, and community are involved in dialogue, mutual agreement, empathy, and the taking of responsibility. In contrast to retributive justice, restorative justice focuses on balancing harm done by the offender with making things right to the victim, and on restoring human flourishing.”

But the important thing to note is that restorative justice is not simply about changing the institutional application of criminal justice. Many of the most critical aspects of processes of restorative justice are not achieved by courts, prisons, or police. Indeed, as Larson writes, “there are ways to infuse restorative elements into already established systems or to offer such programs on a voluntary community-wide level.” Larson explores the establishment of these systems and their influence in the lives of Rwanda’s victims, especially from a perspective that emphasizes the Christian doctrine of forgiveness.

Many of the most effective organizations working toward reconciliation in Rwanda do so out of specifically Christian convictions about the nature of sin, repentance, and forgiveness. The title of the book is taken from the petition in the Lord’s Prayer: “Forgive us our sins, as we forgive those who sin against us” (Matthew 6:12).

One particular case in which this aspect of the book comes through is in the story of Claude. He was a thirteen year-old boy in 1994, when a grenade woke him from sleep and tore his world apart. Years after the end of the genocide, Claude held on hatred and lust for vengeance against those who had mutilated, hunted, and killed his family. Even while he was in school, Claude joined a group called the Survivors Club, which was intended to bring students together to share stories of their survival. But for Claude, “These tales only fanned the embers of something that had begun to burn deep within him and haunt his waking and his sleeping: revenge.”

It wasn’t until Claude became part of a different group, called Solace, that his perspective began to be transformed. “Like the Survivors Club at his school, this was a gathering of Tutsi who had managed to survive the genocide,” writes Larson. “The people who gathered were mainly divided into two groups: widows and orphans. But unlike the Survivors Club, this group sought consolation not simply from each other, but from God. Claude found that this wasn’t like being a member of an organization or society. Solace was like family to him.”

Interspersed between the seven stories of reconciliation in Rwanda are short reflective chapters that apply the moral and spiritual lessons to a North American context. Each one of us knows what it is like both to be wronged and to commit wrong against another. And therefore each one of us knows what it is like to need to forgive or to need forgiveness. While many of the wrongs we experience pale in comparison to the grisly crimes committed in those 100 days of horror fifteen years ago, these exceptional evils prove the necessity of overcoming even seemingly more banal and daily sins.

As We Forgive is a must-read for anyone interested in the recent history of Rwanda, the practice of restorative justice, or the Christian understanding of forgiveness and reconciliation.

This review has been cross-posted at Blogcritics.org.

Blog author: rsirico
posted by on Wednesday, April 22, 2009

The Detroit News published a column yesterday that I wrote about Catholic identity and the controversies sparked by President Obama’s visit to Georgetown and his planned speech at Notre Dame. National Review Online also published a variation of the same column last week under the title, The Catholic Identity Crisis.

Here’s the Detroit News column:

President Barack Obama made an interesting comment on economics during his April 14 speech at Georgetown University. “We cannot rebuild this economy on the same pile of sand,” he said. “We must build our house upon a rock.”

I doubt anyone would accuse him of plagiarizing here, but what he is paraphrasing came from Jesus’ parable. The man who built the house on sand paid the price. The winds took down the house. The man who built on stone enjoyed a house that withstood the storm.

It is quite appropriate that the parable was quoted at this Catholic university founded by Jesuits. Crucifixes, statues of Mary and other religious items are everywhere, revealing the rich tradition here. (more…)

Sam Gregg marks the 150th anniversary of the death of Alexis de Tocqueville whose great work “Democracy in America” warned about the dangers of a comfortable servility. “The American Republic,” Tocqueville wrote, “will endure until the day Congress discovers that it can bribe the public with the public’s money.”

Read the commentary at the Acton website and comment on it here.

In this piece John Pisciotta, a professor of economics at Baylor University, offers a number of sound reasons for getting rid of earmarks on appropriations bills, including their tendency to invite corruption. “Those who seek them are tempted to skirt the law to win favor with a legislator so as to be graced with an earmark,” he writes. “We should not be surprised that a handful of former members of Congress now receive free room and board at federal prisons.”

Read the commentary at the Acton website and comment on it here.

Kevin Allen, host of The Illumined Heart podcast on Ancient Faith Radio, interviews writer, attorney, and college professor Chris Banescu, an Orthodox Christian, about the economic, moral and spiritual issues surrounding the market economy. Kevin asks: Does the capitalist system serve “the best interests of Christians living the life of the Beatitudes?”

Listen to Chris Banescu on Orthodox Christianity and Capitalism:

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Read “A Primer on Capitalism” on Chris’ personal Web site.

He is also the author of two articles on home schooling (here and here) for Acton Commentary.

Blog author: rnothstine
posted by on Monday, April 20, 2009

patriots-day Patriots’ Day commemorates the opening battles of the American Revolution at Lexington and Concord on April 19, 1775. It is officially celebrated in Massachusetts and Maine, and is now observed on the third Monday in April to allow for a three day weekend.

Patriots’ Day is also the day upon which the Boston Marathon is held and the Boston Red Sox are always scheduled to play at home with the only official A.M. start in Major League Baseball.

My Patriots’ Day post last year references an excellent book that studies the skirmishes at Lexington and Concord titled Paul Revere’s Ride by David Hackett Fischer. This is a terrific account that can’t be recommended too often. I can think of no other book that does a better job of capturing the intensity, seriousness, and overt bravery of the men who took up arms against the British Crown.

The history of colonial American militias is in fact unique. All the men who took up arms that day may not have been able to envision a final outcome or even a final political solution for their grievances, but they knew they were living in a historic time of change. The idea that rights were bestowed not by man but by God had already taken root in the colonies. Furthermore, if government was empowered, it’s purpose in empowerment was to protect the people not to subject them. It’s important to remember Patriots’ Day and ask ourselves about its relevance today.

Blog author: jballor
posted by on Monday, April 20, 2009

This year April 6th marked the 15th anniversary of beginning of the genocide in Rwanda. Catherin Claire Larson, a senior writer and editor at Prison Fellowship Ministries, has written a new book called As We Forgive: Stories of Reconciliation from Rwanda, which focuses on how such wounds opened up fifteen years ago are being healed today. (Larson’s book is inspired by the award-winning film of the same name, which debuted in April 2008. Comment carried an interview with Laura Waters Hinson, the driving force behind the documentary film.)

Larson writes,

Rwanda’s wounds … are agonizingly deep. Today, they are being opened afresh as tens of thousands of killers are released from prison to return to the hills where they hunted down and killed former neighbors, friends, and classmates. In the everyday business of life—purchasing corrugated metal for roofing, burying bananas in the ground to make urwagwa, and hauling harvested sorghum to the market—survivors commonly meet the eyes of people who shatter their former lives. How can they live together? This is not a philosophical question, but a practical one that confronts Rwandans daily.

Indeed, this question is one that impacts all of us who are called to forgive those who trespass against us just as we hope to be forgiven.

In recognition of the Rwandan genocide, Larson is conducting a blog tour to commemorate the anniversary, and the PowerBlog is honored to be the second stop on the tour over the next 100 days. Larson has already made a visit to the Dawn Treader blog and discussed the costly nature of forgiveness.

Larson’s book is a deeply moving exploration of the political, religious, and civil aspects of sin and forgiveness, told from within the context of Rwandan society. You can look forward to a full review of her book later this week.

For our stop on the As We Forgive blog tour, we’ll be exploring some of the social aspects of reconciliation, especially as related to the Rwandan situation, throughout the week. The government’s role in both the initiation of the genocide and the practice of reconciliation is an important theme in Larson’s book. One of Larson’ subjects, a Hutu man named Saveri, notes on the former point, “What brought us the conviction to commit genocide was the indoctrination of divisive ideas by bad government.” But Larson also touches on the role government can play in promoting reconciliation.

There are important theological, religious, and spiritual aspects to forgiveness as well, and the church as an institution and other ministries have important influences on the ability of a society to heal after such terrible crimes committed by neighbor against neighbor.

So too are there important economic realities at work, as a team of Acton Institute staffers found on their own recent trip to Rwanda. Larson writes, for instance, of the redemptive nature of some form of work or economic restitution as both symbolic acts of repentance and concrete acts of economic interdependence. Larson writes of Saveri’s involvement in the work of a group of volunteers who prepare the sorghum harvest for one of the surviving victims of the genocide:

Within the gate, the work itself was monotonous and dragged on from morning into the afternoon. Yet even so, it held a strange beauty. The deep crimson of the kernels, the smell of the burning fire, the way the bodies of the men and women swayed as they tossed and shook the baskets, and of course, the percussion of labor. The scene took on a symphonic quality, as the rhythmic thud of the pestle pole marked a beat and the swish of the kernels tossed up in the baskets settled into the offbeat, survivors and perpetrators creating the point and counterpoint to reconciliation’s song.

As we look forward to discussing Larson’s book and the political, economic, and religious aspects of forgiveness and reconciliation in more detail, this week’s PBR question is: “What social conditions promote reconciliation?”