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Canada Day: It’s Complicated

[5-minute read]

Eh? What’s that? Time to put on red ‘n’ white clothes and fly the maple leaf flag on our barren flagpole?

Maybe so! Lady Laughter and I did finally slide our narrower (and much nimbler)  son out of our bedroom window in early May to take down the tattered flag that barely survived the winter. It was a drapeau of Earth, one of those photos-from-space of our little blue planet, and it had come to be a horrible reminder of the war-torn regions and generally fraying tapestry of the human world’s tentative movements toward oneness. While I do think that we obsess, in an unseemly and hugely discouraging way, about our destructive tendencies – sudden, violent, other-making, spectacular – and that a little more dwelling on the pleasant things of life – construction, kindness, vision, unity – would do us enormous bunches of good, that disintegrating rag of blue and green was a WAY too obvious metaphor. And to take the symbolism farther: we didn’t have a new Earth banner to put up, either.

And we totalled our car, got the gardens underway, dealt with contractors, listened to podcasts, and many other lively pursuits. My bride, it should be said, is a working person, while my retirement has me even less tethered to timelines that don’t involve high school hoops. June came. Events occurred. And then we went east. (Quebec, New Brunswick, Prince Edward Island, Nova Scotia, Maine, Quebec. It was lovely, thanks!)

We got back to Ottawa, car-worn and happy, on June 30. I woke up to Canada Day, none too early, and remembered that we did have a Canuck flag tucked away in a drawer. We haven’t flown it for a while, certainly not since a convoy of “freedom”-seeking protesters tied our city in knots for a while back there. For most of my life, Olympics aside, my fellow Canadians and I have not been big on flag-waving. Even our recent afternoon drive from Bar Harbor, Maine to the Quebec border, which is predominantly middle o’ nowhere forest, was notable for how much more likely American homes, businesses and every second telephone pole in the woods were to fly the stars and bars. Such conspicuous and rampant patriotism doesn’t suit us; at least, it doesn’t suit me.

However, a time came when disgruntled, irritated, peevish and me-first (me-only) Canadians took to flying our flag from trucks (alongside various iterations of “F— Trudeau!” and “government SUCKS, ‘cuz, like, vaccines and taxes and shit!” and you’re not the boss of ME! signs) and cars, making the humble red-and-white Maple Leaf suddenly a signal of rejection, it seemed to me, of the traditional Canadian virtues. Peace. Fairness. Good government. Order. The common good. Loyalty. A sense of proportion. Politeness. And, since the ‘70s or so, ethnic diversity has also become our very good friend, at least the idea of it. We used to call it multiculturalism, and some folks still do; unity in diversity is even better.

It bugged me that I felt unable to fly the red ‘n’ white because of what I uncharitably thought of as its (mis)appropriation as the flag of selfish yahoos. Mind you, even before the notorious “trucker convoy” protests, I had reservations. I wasn’t eager to be more jingoistic, in the American “my country right or wrong” vein. I was increasingly aware of associations that flag-flying might have for, say, Indigenous peoples or Black Canadians. Many citizens seek greater truth-telling. Many call for reconciliation between the undoubted pride and good fortune that most of us feel to be Canadian, and the unquestionably unjust choices that our country and its Eurocentric majority peoples have too often made. Beyond that, I have long been working to nourish the mindset, and the accompanying lifestyle and actions, of a global citizen. You know, trying to see all humanity as one family, that not-so-old idea.      

So, it’s been a few years since the Maple Leaf flew from our second floor pole, but Happy Canada Day anyway! Eh? And yes, despite his even more rampant youthful discomfort with The Whole Canada Thing, my lanky son was out on the roof again earlier today to do his father’s diffident bidding. There’s a red maple leaf, about 4′ x 6′ (and no, I don’t know what that is in metres!) waving outside my window once again. There’s a part of me that feels I should be lettering a bedroom-window disclaimer of all the things that we *don’t* mean in letting our not-so-freaky flag fly. I may yet.

In the meantime, we don’t use the Leaf to signify any of these things. 1. An undying loyalty to the red-and-white of the Liberal Party of Canada. (I vote, but partisan politics is all the more obviously the divisive force that I have long believed it is. In this and other degrading ways, we’re getting more like the Americans.1) 2. A belligerent antagonism toward the Liberal Party of Canada. (Ditto.) 3. A resentment of paying taxes. (I am often impressed, despite bloat and inefficiency, by the services our governments provide, education and health care and snow removal and so much more, for just about everybody.) 4. Some petulant desire to have our country be the more male-dominated and white-skinned place that it used to be. (I intend no self-hatred when I say that unipolar ethnicity and mouldy conceptions of masculinity can be boring, to say nothing of the hateful and retrogressive extremisms they can produce.) 5. A bitter rejection of broader loyalties, and signs of a planetary order. (What, you’d prefer planetary disorder?! The Guardian of the Bahá’í international community called all to a greater consciousness of the oneness of humanity, but also affirmed the value of “a sane and intelligent patriotism”, in which affection for one’s country was no impediment to loving the world.) So no, none of that.   

  1 And just to be clear: there are all kinds of ways in which Americans are marvellous. (Never forget.)

It’s my country’s national day, and there’s still lots to be grateful for. Canada still stands for worthwhile things, and it is composed of magnificent and favoured geography and a tonne of mainly beneficent folk. It’s my country, and I’ll party if I want to. Still, I probably won’t join the masses on Parliament Hill for the concerts, the boozy downtown celebrations, or gaze in childlike wonder at the fireworks displays, as magnificent as they will no doubt be. Some of that’s just being an older dude, and some of it is not really being much good at celebration in general. Maybe I’ll read an Alice Munro short story, or crack open J.R. Saul’s A Fair Country: Telling Truths About Canada (2008), a way of thinking about my place in the world, one that I’d like to understand better. Let’s make reading great again!

But then again, our garden needs some attention, and cutting grass is a way of “standing on guard”, I suppose. I foresee a long walk along local streets, after all our tramping about down East. There will be more than the usual frequency of friendly nods and waves. And I’ll maybe buy myself an ice cream sundae, because Canada Day comes but once a year…  

Paradise Is Always a Garden: The Baha’i Thing, From Then to Nearly Now

After finishing this piece, I learned of the passing of a great pillar of the Canadian Baha’i community, not to mention an internationally renowned painter. His name was Otto Donald Rogers, “Don” to most who knew him. He was a quietly magnificent human being, and I’d like to retroactively offer this as a small tribute to a great man. Peace to his family and friends.  
[12-minute read]
A rather different (shorter) version of this piece appears at the Baha’i Teachings website: click here for Part 1, here for Part 2

Maybe you’ve been obsessing about the NHL or NBA playoffs. (No Canadian teams left in the quest for the hockey grail. No LeBron, no more Spurs.) Or wondering if spring will ever come. (Spoiler: it will. It’s underway. Just ask flood victims all over everywhere, but don’t mention climate change. That would be rude!) But for the Baha’is, it’s coming near the end of the “Most Great Festival” of the Baha’i calendar, and I’m all in.

This is not the original Najibiyyih Garden that Baha’u’llah called Paradise, but it evokes the same spirit.

This festival is called “Ridván”, an Arabic word meaning “paradise”, and the best my Canadian mouth can manage is something like ‘Rez-VAHN’. It’s a 12-day period that celebrates the public “mission statement” of the Faith’s founder, Bahá’u’lláh, in a Baghdad garden in 1863. This Persian nobleman, already stripped of wealth and social status and banished from his homeland, was turning a supposedly humiliating further exile into, well, a mighty big party now celebrated by millions around the globe. It’s Day 11. Two nights ago I prayed and partied with a small group not far from my house. I’ll do it again tomorrow night on Day 12, but on April 21, I joined in with a big crowd of Baha’is and their friends for the Big Ridvan Opening, where we were invited to consider how the Baha’i community got from 1863 Baghdad obscurity to the world-wide reach it has today. I’ve been trying to follow Baha’u’llah’s mighty System of knowledge and practice for a long time now. Sometimes it feels I haven’t gotten very far, but I’m still walking, and the Baha’i Big Picture is bright and ever-developing.

Anyway, it all got me thinking about histories: my own, that of the Baha’i community over the past century and a half, and even of earlier crossings into New Millennium territory.

And I thought: I would have made a very poor 1st– or 2nd-century Christian. I would’ve wanted the Kingdom to come NOW! But the growth of Christianity was slow, and the times were confusing. Heck, Pope Gregory wouldn’t be born for centuries, so the Gregorian calendar that dates our lives based on Jesus’s life hadn’t been invented; 100 years after Christ, the word “Christian” was just beginning to distinguish this tiny community from the many other Jewish cults and sects that had arisen. Even 300 years after the life of Jesus Christ, His followers were found only in tiny pockets in what we call the “Middle East”¹, Turkey, northern Africa and southern Europe, basically within a few donkey-days journey of the Mediterranean Sea. They were just beginning to organize their scriptures and get their doctrines and dogmas together, 325 years after Christ’s life, and the Christians wouldn’t become a major population even in the Mediterranean region until the 6th century. Today, it’s the most widespread religion in the world, of course, and we all take its supernatural degree of influence and prestige for granted. But I would have been so impatient as an early Christian!

¹ Ever noticed how Eurocentric that term is? As if everyplace should be measured from London or Paris (which, for many centuries, it was.)

So listen: when I joined the Baha’i community as a 1970s teenager, I began to wonder, Why are other faith groups, often younger than we are, seeming to grow so much faster than we are? I was noticing the Hare Krishna chants on Toronto streets, or the sudden North American splash, in news media and in recruitment, of the Unification Church, the so-called “Moonies”. I wasn’t tempted to join them, or even emulate their methods, but their bursts of public prominence bugged me.  A wise Baha’i elder answered our youthful questions in his deep, heavily accented but utterly logical way. (If you want to channel the voice of Dr. Danesh, imagine American diplomat Henry Kissinger, but with a Persian rather than a German accent, and with a devotion to the psychology of peace and justice rather than to strategies of conflict.) He calmly explained it this way: Think about what we are trying to grow. If you look at two plants in their first season of growth – one of them a pumpkin, one of them an oak tree – your conclusion might be easy. The pumpkin is obviously more impressive, vines and bright flowers and, within months, gigantic orange fruits! Meanwhile, the oak looks like a tender, fruitless twig. The community of Baha’u’llah is growing like an oak tree; as impressive as pumpkins seem to be, at the end of a year you have a few pumpkin pies and maybe a rotting jack-o-lantern, and that’s it.

That made sense to me then. (The reference to pie and jack-o-lanterns is probably mine, but you get the point.) There must have been a host of movements, 1900 years ago, that would have soundly defeated the Christians on a “Most Likely To Succeed” ballot. But the followers of Jesus, in the above analogy, were a slow-growing but eventually mighty oak tree, not a flash-in-the-pumpkin-pie-pan. I still have a lot to learn about patience, but the evolution of the Baha’i community, from its quietly intimate beginnings in the rose-coloured Garden of Ridvan to what I see now, is enough – barely – to keep me hopeful and sane. It’s over 150 years since Baha’u’llah announced his mission in Baghdad, which isn’t as long ago as our present-focussed obsessions and shortening attention spans can make it seem. His writings confidently predicted the growth of world-wide attention to his teachings and of the community that would arise in his name:

It is incumbent upon all the peoples of the world to reconcile their differences, and, with perfect unity and peace, abide beneath the shadow of the Tree of His care and loving-kindness….Soon will the present-day order be rolled up, and a new one spread out in its stead.

The original “Ridvan” garden, on the shores of the Tigris River in Baghdad. There were roses, roses and nightingales, and joy.

Ridvan now feels like a mighty Declaration, but back then even an attentive neutral observer might have missed the planting of that seed. Baha’u’llah confirmed publicly, to only a few people, what many of his family and friends had quietly known: that he was the one who would lead us to the long-promised day of peace and justice. He thus transformed his upcoming banishment into his modern community’s greatest festival. So how did we get HERE from back THERE? The Baha’is then were few in number, decimated by persecution, and frankly their fellowship seemed like a rather hopeless little twig. I seized on five pivotal years in the steady, seemingly unspectacular growth of the Baha’i community into the beautiful young tree it is today. Here is annual snapshot number one:

 

1892. My father’s parents were young, and would soon meet each other. It’s a little over 125 years since then, the year when Baha’u’llah passed away, leaving his son and family and a still-tiny band of followers to carry on the astounding, world-changing mission he had described and put into motion. Baha’u’llah (an Arabic term, meaning “splendour/light of God”) was not much more widely known than Jesus Christ (“the anointed one”) had been on the cross. His son, ‘Abdu’l-Baha, still a prisoner of the Turkish empire, was left to encourage and inspire a few thousand believers, in a few Middle Eastern countries, to live as his father had prescribed, and to tell the world of Baha’u’llah’s message of world peace, world unity, and the essential oneness of humanity. Good luck with that, folks! But listen: they began.

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Enough? The Baha’i Seven Are Still There**.

**(Lest We Forget)**

The campaign is over now.

There have been several concerted efforts to raise global awareness. One proclaimed the passing of 10,000 hours of unjust, of ridiculously tragic imprisonment of seven Baha’i leaders in Iran. Many fine words were said in numerous dignified contexts, but the “Yaran” – it means “friends” in Farsi – remained in jail. The five-year mark of their astounding 20-year sentences brought another crescendo of polite indignation, but these five years of loss, not only to the persecuted Baha’i minority but to all of Iranian society, moved the Teheran government not a bit.

Will a new logo be needed for nine?

Will a new logo be needed for nine?

In May of 2015, the hashtag #SevenBahaisSevenYears achieved not quite the currency of, say, #BlackLivesMatter (to say nothing of tags for TV shows or celebrity break-ups), but it circled the globe with awareness and a renewed call for justice. Earlier this month, #EnoughIsEnough and #ReleaseBahai7Now had their moments of trendiness as the Yaran’s captivity reached its eight anniversary.

The campaign did its best. More people than before are aware of the human rights situation in Iran, one that puts the Baha’is at the centre of the issue – not that they are the only, or even the largest, group that is oppressed and unjustly incarcerated. In fact, the Baha’i community wishes only to serve the broader population, and is dogged, even when its brightest young people are excluded from university admission, in its pursuit of education for all. Their “crime” is one, plainly and simply, of belief in the teachings of the 19th-century Persian nobleman known as Baha’u’llah, considered a heretic by Shiah Islamic clerics. All the noise about “sedition” and “immorality” and “spying” is nothing but bigoted, ignorant and baseless slander; religious intolerance is the reality.

So here I am. I tweeted and liked. Did my bit, I guess. Maybe so.

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Murray Sinclair (on Aboriginal justice)

This is not news, but it, too, is reality. (A tip o’ the cap to Peter Trueman – and how’s that for the name of a news reporter? – who finished off his nightly Global TV newscasts way back when with a commentary, which always ended with a similar line.) I’m thinking, again, this morning of Canada’s Truth and Reconciliation Commission. Its work is done. Its recommendations are out there. Many a heart-tugging reminiscence has been aired, stories of the often-bitter legacy of Canada’s residential schools for Aboriginal children and youth. And as is the way of modern life, we are on to other things, most of us.

Just for this quotable minute, let’s remember. First, while I’m tipping my invisible fedora, I want to remember Desmond Tutu. As I understand it, he was the key mind behind South Africa’s origination of the “Truth and Reconciliation” concept, which has built into it not only the idea of an unblinkered and fearless gaze at the rancid facts of his country’s racialist history, but also this notion: look, we all have to live here together, and we’ll stay sick, slaves to the past, if we don’t forgive. That’s what the congregation of the Charleston Emmanuel church have (again) taught us in the aftermath of murder: that forgiveness is not some spineless absolution of another’s evil, but a courageous and hard-won insistence on clearing one’s heart of the barnacles of vengeance and the chains of hate. Tutu was a churchman. He knew and preached that Christ’s call to forgive must harmonize with the cry for justice. I’m glad we had the wisdom, however imitative, to call the Canadian investigation into our earlier policies of de-culturalization the Truth and Reconciliation Commission. It’s a mighty marriage of mutually reinforcing principles. Hurray for us.

Many truths have been told. However, I’m not sure that reconciliation has been advanced much. There is greater awareness. Awareness is good. There is greater understanding and real sympathy, but it won’t take too many Aboriginal protests that infringe on suburban Canadian complacency to erode that. (I’m from Caledonia. Uneasy lie the heads of those on opposite sides of racially stained land disputes.) Still, I’m hopeful that the work of Justice Murray Sinclair and his Commission is a watershed moment in the history of Canada’s movement toward greater harmony and equality among our founding peoples and all the boat people, wagon people, car and airplane people that have joined them on this favoured hunk of Earth.

In a June 6 interview that bears re-reading, Justice Sinclair made a point that still echoes. Speaking to writer John Ibbitson, but through him to all Canadians of Anglo-French and other European backgrounds, he offered a particular and ominous reason for getting right the relationship with the Aboriginal peoples of Canada.

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7Bahais7Years: Getting Mad, No Getting Even

UPDATE: After this post, I wrote short personal essays on each of the Quietly Magnificent Seven — Mahvash Sabet, Fariba Kamalabadi, Jamaloddin Khanjani, Afif Naeimi, Saeid Rezaie, Behrouz Tavakkoli, and Vahid Tizfahm. Click on a name to get a quick impression of each.

Now this is really starting to burn my cookies. Must be time to write. (You write beautifully when you’re angry, cooed Howdy’s imaginary mistress of exposition. Liar. And thanks, he replied.)

Listen: I’ve known about the seven imprisoned Baha’i leaders in Iran for a while. I hang around the Baha’i community quite a bit. I am irritated occasionally by their relentless kindness and optimism and my repeated failures of same, it’s true. They’re everywhere you look, but there are never enough of them. But where else would I go for reasonable views on the spiritual life, for a worldview both epically hopeful and practical, for a community that embodies (better than anything I’ve seen) all the grassroots democracy and unity-in-diversity that I can shake an old hockey stick at? Long story short: nowhere. I keep lurking behind the frontlines of Baha’i community-building because it stirs my mind, shakes my lethargy, calms my despair and lifts my spirit. Not bad!

So: the Baha’is in Iran are under assault in their own home, right where this global system of knowledge and practice began. (Call it a religion, if the word doesn’t poison you) Where their Faith originated, they have been vilified, harassed and murdered for a century and a half. The old story. It continues. Scapegoating. Jail. Executions. The whole nine.

Or, in the particular case that’s overturned my emotional outhouse and toilet-papered my trees todaySEVEN. Seven Baha’is. Seven years in two different Tehran jails, and who can say which is more infamous?

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‘Abdu’l-Baha (on truth and national limitations)

His father called him "the Master". He preferred to be known as a servant.

His father called him “the Master”. He preferred to be known as a servant.

He was a big story in 1912, but aside from the Baha’i community and its friends, few remember ‘Abdu’l-Baha Abbas. For 239 days, he travelled about North America to considerable acclaim: he was heralded in newspapers from Montreal to San Francisco, New York to Chicago as an “Oriental Seer”, the “Baha’i Prophet”, as a “Wonderful Persian Mystic” and “Apostle of Peace”. He gave hundreds of talks in synagogues, churches, universities, public auditoriums and private homes. His topics were many, but the central core of his message was one of spiritual awakening, the hard but necessary road to global peace, and the essential oneness of all faiths, races and peoples. Imagine: 1912.

On May 3, ‘Abdu’l-Baha (it means something like “servant of the Glory”) spoke at the Hotel Plaza in Chicago. He analyzed what factors led to the advancement of civilization and the living of an ethical, productive life. He pointed towards what he called “universal educators”, those historical sources of spiritual, intellectual and material guidance around whom whole systems of belief and practice have arisen. Given where he was, Jesus Christ was his main example.

The quote below almost seemed a throwaway line given at the end of the talk.

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Tabatha Southey (on calling hatred hatred)

Ms. Southey is a fine Canadian writer. The Santa Barbara killings couldn’t have shocked her, but what she noticed in all the public commentary was that many issues suddenly needed to be talked about right now. Mental illness was there, of course. Guns. Race. She wasn’t complaining about our culture’s developing capacity to talk about realities that were once hush-hush. She was pointing out that misogyny wasn’t among them. What do people talk about when they talk about “honour killings” of supposedly shameful women, such as recent events in Pakistan (or Ottawa)? Insane ideology might get a mention, and Muslim extremism in general. We’re less likely to mention a rampant condescension towards what some men persist in regarding (sometimes consciously) as an “inferior” species, and a hatred of that stubborn species when women and girls presume to act as if they were capable of deciding and acting like human beings — that is to say, men — are expected to do. The road to realizing the equality between men and women is thorny, bloody dangerous — not only for women, but most brutally and frequently for them.

Southey’s strong, grimly witty article is here, and well worth a read. I quote only a bit of her true and pointed conclusion.

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2013 in Review: The Great Eighteen. Writing you can READ.

The last time I compiled a “Best of Howdy” list, for 2012, it was easier. I browsed through the year’s posts, remembered some things I liked, whittled it down to 10, gave a brief description, done. This time I tried to get more scientific, more democratic, and it’s been a mess. Not a lot of people responded to my invitation to submit favourites of the year, but they were some of my best readers and it was satisfying to hear about posts they liked. But.

My correspondents were far from unanimous in their preferences, and often those didn’t match the things I’d have chosen. And now that I have slightly more sophisticated analytics, I can easily check which posts had the most page views, which was often a completely different list from mine or the sometimes-odd choices of my panellists. A blogger’s work is never done. All this did cause extra work, but it was good thinking – along with the sidebar reflections that my Choice Readers had made – about what I’ve done, what worked and didn’t, and especially about what got read, and how. As it turns out, a tour of these will give you a pretty good idea of what I’m on (and off) about.

So here it is, again in the form of a quick trip through the Howdy catalogue. And I know: eighteen posts? Well, I plead indecision, for one thing, but it’s hard to choose among your children. There were 128 of them birthed on JH.com for 2013; also I reached my 500th post overall. Not a bad year, I’m not afraid to admit it.¹

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Baha’u’llah (the essence of all…)

I’ve been reading a short, incredibly dense series of statements by Baha’u’llah from “Words of Wisdom”. Each brief pronouncement names the “essence of understanding”, “the source of courage”, the “beginning of magnanimity”, “true remembrance”, and the like. It is five minutes of reading, and a lifetime of grasping. It concludes this way:

The essence of all that We have revealed for thee is Justice, is for man to free himself from idle fancy and imitation, discern with the eye of oneness His glorious handiwork, and look into all things with a searching eye.”

Baha’u’llah (1817-1892) was the Founder of the Baha’i Faith and the Author,

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(Not) Marcus Aurelius (on reasons for goodness)

“Live a good life. If there are gods and they are just, they will not care how devout you have been, but will welcome you based on the virtues you have lived by. If there are gods, but unjust, then you should not want to worship them. If there are no gods, then you will be gone, but will have lived a noble life that will live on in the memories of your loved ones.”

Marcus Aurelius, 2nd century Stoic philosopher and, for twenty years, Emperor of Rome. I love this statement of the sovereignty of goodness above hairsplitting and vain imaginings. It comes from the Meditations of Aurelius. Actually, I don’t know where it comes from. I’m no classics scholar, and I was nearly fooled. It sounded so good to be quoting a famous but under-read (including by me!) philosopher.

According to WikiQuote, there is no record of such a statement before 2010.

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