The Foreclosure Crisis as a Moral Crisis

Yesterday, Sunday, I was privileged to organize and participate in a teach in sponsored by the Interfaith Sanctuary of Occupy LA at Temple Beth Am in the Pico-Robertson neighborhood. (This was the second teach-in of this kind that we put on. The first was on New Years Day at All Saints Church in Pasadena as part of Occupy the Rose Parade.)

The first panel was comprised of Martin Berg, longtime journalist and the editor of Where’sOurMoney.org, Carlos Marroquin, a foreclosure activist with Occupy LA, and Peter Kuhns, an organizer with ACCE, the Alliance of Californians for Community Empowerment. The panel addressed the questions that many people ask about the foreclosure crisis: Isn’t it the fault of people who just bought too much house and couldn’t pay for it? Why should we pick up the tab for people who couldn’t pay the debts that they had accumulated. In answering this question the panelists talked about the seeds of the foreclosure crisis in the predatory lending practices of the previous decades which overwhelmingly targeted communities of color and low income people. They also discussed the barriers that the banks were putting up so that people who qualified to modify their loans were not getting the loan modifications they should be getting. Finally they talked about the human stories, people who worked hard all their lives, who were caught up in a trap laid for them by banks who were out to make even more money, who were evicted from their homes. But they also talked about some stories of hope, in which the bankers, when forced into the light of day, agreed to modify loans and let people remain in their houses.

The video of this first panel, thanks to the Livestreaming skills of Califather, is here:

The second panel was comprised of faith leaders who addressed the question of the response of the faith communities. The panel was moderated by United Methodist Pastor Paige Eaves of Crescenta Valley United Methodist Church, and included Shakeel Syed, the Executive Director of the Islamic Shura Council of Southern California, Rabbi Jonathan Klein, the Executive Director of Clergy and Laity United for Economic Justice—Los Angeles (CLUE-LA), Rev. Peter Laarman, Executive Director of Progressive Christians Uniting, and your humble servant. We discussed the religious issues that were raised by the foreclosure crisis, the issue of shame around foreclosures and ways to engage it both pastorally and politically, and issues of the market and materialism.

The video of the second panel, is here.

The teach was brought to a close by Andrea Hodos with a group movement performance that brought a lot of the themes of the day together.

The video of Andrea’s piece is here.

 

Paranoia as Policy?

This month, when a group of New York City police officers showed up for their required counter-terrorism training, they got to watch a movie. … The film is called The Third Jihad. It is 72 minutes of gruesome footage of bombing carnage, frenzied crowds, burning American flags, flaming churches, and seething mullahs. All of this is sandwiched between a collection of somber talking heads informing us that, while we were sleeping, the international Islamist Jihad that wrought these horrors has set up shop here and is quietly going about its deadly business. This is the final drive in a 1,400-year-old bid for Muslim world domination, we’re informed. And while we may think there are some perfectly reasonable Muslim leaders and organizations here in the U.S., that is just more sucker bait sent our way. (Tom Robbins, Village Voice, January 19, 2011)

The New York City police commissioner, Raymond W. Kelly, through a top aide, acknowledged for the first time on Tuesday that he personally cooperated with the filmmakers of “The Third Jihad” — a decision the commissioner now describes as a mistake. (Michael Powell, New York Times, January 24, 2012)

The book of Exodus famously starts with a new Pharaoh, “who did not know Joseph,” falling into a paranoid fantasy that the Israelites would constitute a fifth column, collude with the Egyptians’ enemies and, finally, leave the land, and leave Egypt in a shambles. Most of this comes true, you might say, so why call it a paranoid fantasy? The Israelites did leave the land of Egypt, and when they left, the country that formerly ruled the world was a destroyed shell of a nation—its people killed, its army drowned, its agriculture and livestock wiped out, and its personal wealth stolen. Was Pharaoh paranoid or prescient? Continue reading

The “Citizens United” decision and the Image of God

There was once a healthy and interesting conversation in this country about the relationship between religion and democracy. Not the specious bombast of the Rick Perryesque “America is a Christian country so we should be able to hate anybody we want and celebrate Christmas” kind of conversation. Rather a conversation about the roots of democracy and the relationship of democracy to the authoritarian reigns—political or religious, monarchic or ecclesiastic, and usually an admixture of the two—which preceded democracy. The move to democratic politics, according to many thinkers, retained the theological structures, if not the faith of their predecessors. In a way, democracy is a kind of secular mysticism. It is grounded in the belief that, according to the ancient maxim, vox populi vox dei, “the voice of the people is the voice of God.” That is, authority is grounded in the decisions of the people as a whole, which carries an authority beyond that of any individual, and does not rest in any token, singular, individual whether king or cleric. Continue reading