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| Final
Analysis ‘They’ say that the world will not be the same after September 11 (9–11). I ask what was the world like before September 11 and what significant changes do ‘they’ want to bring about? I would like to ask ‘them’ what was so ‘right’ about the pre–September 11 world which is damaged and won’t be the same? Let’s refresh our memories about the beautiful world ‘they’ have created, whose solidarity, morality, freedom and justice was attacked on September 11:
An estimated 13–18 million people, mostly children, die from hunger
and poverty each year. That is about 40,000 people per day, or 1,700
people an hour…only 10–15 percent of hunger stems from emergency;
most hunger 85–90 percent is born out of poverty. Source: www.globalissues.com At the end of the day, these are mere numbers. Numbers have limitations. Numbers can only tell us how many not how much. Numbers surely tell us that most of us have been faced with acts of terror and misery on a daily basis; but fail to convey suffering, despair and wretchedness. Numbers inform us that millions of innocent lives, mostly innocent children, are lost to horrifying conditions of poverty and hunger; what numbers do not tell us is the helplessness and anger that such traumatic conditions trigger. These are brutal acts of terror concealed and committed in the name of development, modernization and globalization. How many wars have ‘they’ planned and fought against economic terror and injustices? In the large scheme of things these are emotionally charged words, inconsequential and insignificant questions. So let’s not have high hopes as the poor and oppressed don’t count; the world was beautiful for those who matter and is even more so only for them. As I sat down to write, I had no intention of discussing these issues. I planned to present the range of possibilities that are still there for people who want to do something constructive and meaningful about the prevalent situation of war and terror across the world. More than anything else, I wanted to start this year with rekindled hope and positivity not skepticism. But, honestly, how can you not see and feel the deplorable circumstances that surround most of humanity? How can you remain oblivious to the pain and suffering of your fellow humans? How is that possible? I believe that unless you make a concerted effort not–to–see the atrocities committed against your own species, you really cannot miss it. And, to me that is the distinguishing factor between us and them. ‘They’ do not want to see it, ‘we’ cannot un–see it. Back to the main purpose of this essay – hope of possibility. Is there any? What I know and understood and learnt from our collective past, I am very hopeful. There is no denying the fact that we live in a world which is full of injustices. Yet there are those whose individual and collective efforts have repeatedly proven what Noam Chomsky regards as, “our innate ability to be free and constructive”. He also says that there are scientific way of proving this but I think if we look around us, there are innumerable examples of that happening everyday. Since the first issue of EDucate! I have interacted with a lot of people and am glad and relieved that most of us still have our humanity intact and want to do something good and hopeful for our collective future. During
the course of writing this essay, I read an article from one of my greatest
teachers, whom I have never met as yet, Howard Zinn, which redoubled
my hopes for good in this world. With his exclusive permission, I present
excerpts from his inspiring essay: The
Possibility
of Hope I have tried hard to match my friends in their pessimism about the world (is it just my friends?), but I keep encountering people who, in spite of all the evidence of terrible things happening everywhere, give me hope. Especially young people, in whom the future rests. I think of my students. I think of my students at Boston University and of young people all over the country who, anguished about war in Vietnam, resisted in some way, facing police clubs and arrests. And brave high school students Mary Beth Tinker and her classmates in Des Moines, Iowa who insisted on wearing black armbands to protest the war and when suspended from school took their case to Supreme Court and won. Of course, some would say, that was the sixties. But even in the seventies and eighties, when there was wide spread head–shaking over the “apathy” of the student generation, an impressive number of students continued to act. I think of the determined little group at B.U. (most of them had never done anything like this, but they were emulating similar groups at a hundred schools around the country) who setup a “shantytown” on campus to represent apartheid in South Africa. The police tore it down, but the students refused to move and were arrested. In South Africa in the summer of 1982 I had visited Crossroads, a real shantytown outside of Capetown, where thousands of blacks occupied places that looked like chicken coops, or were jammed together in huge tents, sleeping in shifts, six hundred of them sharing faucet of running water. I was impressed that young Americans who had not seen that with their own eyes, had only read about it or seen photos, would be so moved to step out of their comfortable lives and act. Beyond those activists, however, there was a much larger population of students who had no contact with any movement, yet had deep feelings about injustice. Students kept journals in my courses, where they commented on the issues discussed in class and on the books they had read. They were asked to speak personally, to make connections between what they read and their own lives, their own thoughts. This was in the mid–eighties, supposedly a bad time for social consciousness among students. In the spring of 1988 I made a sudden decision to quit teaching, after thirty–odd years in Atlanta and Boston and three visiting professorships in Paris. I surprised myself by this, because I love teaching, but I wanted more freedom, to write, to speak to people around the country, to have more time with family and friends. News of my leaving Boston University seemed to spread; last class was especially crowded, with people there who were not my students, standing against the wall, sitting in the aisles. I answered questions about my decision, and we had a final discussion about justice, and the role of the university, the future of the world. Then I told them that I was ending the class half–hour early and explained why. There was a struggle going on between the faculty at the B.U. School of Nursing and the administration, which had decided to close the school down because it was not making enough money, in effect firing the nursing faculty. The nurses were picketing that very day in protest. I was going to join them and I invited my students to come along. When I left the class, about a hundred students walked with me. The nurses, desperately needing support, greeted us happily, and we marched up and down together. It seemed a fitting way to end my teaching career. I had always insisted that a good education was a synthesis of book learning and involvement in social action, that each enriched the other. I wanted my students to know that the accumulation of knowledge, while fascinating in itself, is not sufficient as long as so many people in the world have no opportunity to experience that fascination. I spent the next several years responding to speak here and there around the country. What I discovered was heartening. In whatever town, large or small, in whatever state of the Union, there was always a cluster of men and women who cared about the sick, the hungry, the victims of racism, the casualties of war, and who were doing something, however small, in the hope that the world would change. Wherever I was – whether Dallas, Texas, or Ada, Oklahoma, or Shreveport, Louisiana, or New Orleans or San Diego or Philadelphia, Washington…I found such people. And beyond the handful activists there seemed to be hundreds, thousands, more who were open to unorthodox ideas. But they tended not to know of each other’s existence, and so, while they persisted, they did so with the desperate patience of Sisyphus endlessly pushing that boulder up the mountain. I tried to tell each group that it was not alone, and the very people who were disheartened by the absence of national movement were themselves proof of the potential for such movement. I suppose I was trying to persuade myself as well as them. Going around the country, I was impressed again and again by how favorably people reacted to what, undoubtedly, is a radical view of society–antiwar, anti–military, critical of the legal system, advocating a drastic redistribution of the wealth, supportive of protest even to the point of civil disobedience. Especially heartening was the fact that wherever I have gone I have found teachers, in elementary school or high school or college, who at some point in their lives were touched by some phenomenon – the civil rights movement, or the Vietnam War, or the feminist movement, or the environmental danger, or the plight of peasants in Central America. They were conscientious about teaching their students the practical basics, but also determined to stimulate their students to a heightened social consciousness. It is (this) change in consciousness that encourages me. Granted, racial hatred and sex discrimination are still with us, war and violence still poison our culture, we have a large underclass of poor, desperate people, and there is a hardcore of the population content with the way things are, afraid of change. But if we see only that, we have lost historical perspective, and then it is as if we were born yesterday and we know only the depressing stories in this morning’s newspapers, this evening’s television reports. It is (that) long–term change which I think we must see if we are not to lose hope. Pessimism becomes a self–fulfilling prophecy; it reproduces itself by crippling our willingness to act. There is tendency to think that what we see in the present moment we will continue to see. We forget how often in this century we have been astonished by the sudden crumbling of institutions, by extraordinary changes in people’s thoughts, by unexpected eruptions of rebellion against tyrannies, by the quick collapse of systems of power that seemed invincible. The bad things that happen are repetitions of bad things that have always happened–war, racism, maltreatment of women, religious and nationalist fanaticism, starvation. The good things that happen are unexpected. Un expected, and yet explainable by certain truths which spring at us from time to time, but which we tend to forget: Political power, however, formidable, is more fragile than we think. (Note how nervous are those who hold it.) Ordinary people can be intimidated for a time, can be fooled for a time, but they have a down–deep commonsense, and sooner or later they find a way to challenge the power that oppresses them. People are not naturally violent or cruel or greedy, although they can be made so. Humans beings everywhere want the same things: they are moved by the sight of abandoned children, homeless families, the casualties of war; they long for peace, for friendship and affection across lines of race and nationality. Revolutionary change does not come as one cataclysmic moment (beware of such moments!) but as an endless succession of surprises, moving zigzag towards a more decent society. We don’t have to engage in grand, heroic actions to participate in the process of change. Small acts, when multiplied by millions of people, can transform the world. To be hopeful in bad times is not just foolishly romantic. It is based on the fact that the human history is a history not only of cruelty, but also of compassion, sacrifice, courage, kindness. What we choose to emphasize in this complex history will determine our lives. If we see only the worst, it destroys our capacity to do something. If we remember those times and places – and there are so many – where people have behaved magnificently, this gives us the energy to act, and at least the possibility of sending this spinning top of a world in a different direction. And if we do act, in however small a way, we don’t have to wait for some grand utopian future. The future is an infinite succession of presents, and to live now as we think human beings should live, in defiance of all that is bad around us, is itself a marvelous victory. "The
success or failure of what we strive for can never be predicted; the
only thing that can be predicted is that if we do not try to do something
about economic injustice, race and gender discrimination, nothing good
will happen." |
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