Why do university students go on strike?

Previously, I discussed the widespread phenomena in the Majority World of university students going on strike (boycotting classes). Here I address one question I raised there.
There is a range of contributing reasons why these strikes occur. I give the reasons in no particular order.

Frustrated aspirations.
Increased access to university education, means students may be the first in their family to attend university and they may have high hopes about what the experience will be and what it might lead to. However, in the Majority World, they usually encounter institutions which are extremely under-resourced. There are few books in the library, laboratory equipment does not work, lecturers do not show up for work, ....
And then government and university administrators want to increase tuition fees. These fees can be way beyond what students from poor families can afford.

How did it get this way?
Some African context is provided by Joel Carpenter and Nellie Kooistra in Engaging Africa, a report prepared for two philanthropic organisations.

By the mid-1970s and throughout the 1980s, ... African universities suffered deep financial cuts as many countries experienced a crash of commodity prices and the rapid increase of energy prices, resulting in crippling national debts and austerity budgets. World Bank and IMF restructuring programs advised debtor nations to reallocate education spending from higher education to primary and secondary education. Political instability added to the universities’ woes as African nations in the 1980s experienced twenty-one successful coups, and authoritarian regimes became the norm. Rulers suspected their flagship universities of being hotbeds of subversion and slashed their budgets further while building new regional universities to serve favored constituencies. At the same time, European and North American government aid for African universities, which had amounted to scores of millions of dollars over the years, was being sharply curtailed, and so were some major philanthropic efforts... 

These problems continued throughout the 1990s, and to compound them, the World Bank and IMF-predicated emphasis on supporting primary and secondary education was resulting in a surging demand for tertiary enrollments. Governments acceded to political pressure and crowded more students into the older universities....

... conditions proved to be intolerable for thousands of African academics and exacerbated the “brain drain” syndrome as the continent exported talent to wealthier nations. ... Faculty members frequently went on strike for higher wages, while students protested inadequate services. It was becoming clear that the old social contract in higher education—which African governments inherited from the European colonial nations—had broken down. No longer could governments afford to offer free tuitions and subsidies for room and board to all who qualified on their matriculation exams. And these problems were commonly aggravated by universities maintaining large and cumbersome non-academic staffs and infrastructure....

Post-colonialism.
Students and universities are struggling to find a unique identity. There is conflict about what should be done with the legacy (whether statues (Rhodes must fall) or curriculum) of the colonial era of Western dominance.

Corruption.
Sometimes students are protesting about government corruption, as in recent strikes in Papua New Guinea. Other times it is about the corruption that may occur at many different levels within the university. It can range from administrators diverting operating funds to nepotism in hiring to staff taking bribes for admissions or grades.

Inability to resolve conflict.
Some of my friends suggest that conflicts can quickly escalate into strikes due to the emotional immaturity of some students, particularly those from dysfunctional families or from communities in which there are high levels of conflict.

Political opportunism.
Although they may not want to publically admit it, there are outside power brokers who can actually gain from student strikes, and so they may want to prod them along, and even have them escalate to violence. On the left, student protests sometimes bring down governments. On the right, governments can crack down on protests and tap into voter resentment towards students and concerns about public "safety".
You can see this resentment by reading the comments on news stories about student strikes.

For example, Ronald Reagan successfully launched his political career using student protests at UC Berkeley campus as a target.

Smelser, assistant chancellor ... at the time Reagan ran for [Governor of California], recalled that "Reagan took aim at the university for being irresponsible for failing to punish these dissident students. He said, 'Get them out of there. Throw them out. They are spoiled and don't deserve the education they are getting. They don't have a right to take advantage of our system of education.'"

On the student side, many political careers (particularly on the left) have been launched by student activists gaining political experience and a national profile by leading demonstrations.

Cooking up a good feeling

I enjoyed watching the movie, Chef, even if it is a bit corny with the happy ending.
It does highlight some basic things that are too often overlooked in modern life.
In jobs, freedom and creativity count for more than money, status, and security.
What really matters is relationships, particularly with family.

Talk on mental health for Christian academics

Today I am giving a talk, "Mental health and well being for academics", at a Simeon Network conference in Canberra, for Christian faculty and Ph.D students.
Here are the slides.

I refer to a relevant talk by Santa Ono, President of UBC.

A helpful book from a Christian perspective is Understanding Depression and Finding Hope.

A simple book for men is Five Steps to Mens Mental Health.

Made in the Image of God: Talk in Singapore

Tonight I am giving a talk based on Genesis 1. The forum is a weekly meeting of Indonesian students who are part of the Singapore Fellowship of Evangelical Students at the Nanyang Technological University. Here are the slides.

For background, I recommend comparing and contrasting Genesis with the Babylonian creation myth the Enuma Elish, which is nicely summarised in this short video.

Another helpful short video is Science and Genesis, featuring John Polkinghorne, Alister McGrath, N.T. Wright, and others.

I have found helpful the book How to Read Genesis  by Tremper Longman.
An excellent introductory book that puts my talk in context is Exploring Science and Belief by Michael Poole.

Integrating Christian and academic lives

A wonderful little book, Why Study? Exploring the Face of God in the Academy has just been published by the Fellowship of Evangelical Students in Singapore (IFES).
In each chapter, a Christian academic describes their personal journey as they aim to integrate their Christian and academic lives. Fields covered include history, law, engineering, sociology, biology, ...
Most of the authors are from Asia.
I wrote one of the chapters,  Living as a follower of Jesus and a Physicist. I thank some friends who gave many constructive suggestions on a draft.

The target audience is Christian undergraduates who are beginning their studies.

I welcome any comments on my chapter, bearing in mind the target audience.

I hope this book will stimulate similar ventures from other parts of the world, and for different target audiences. For example, it would be great to see an African version and an Australian version. I would also like to see a version for non-Christian audiences and for faculty audiences.

How might Christians respond to university student strikes?

There are many things I am learning from my friends in the International Fellowship of Evangelical Students (IFES). They provide a perspective on global Christianity and bring up issues that in the affluent Western world we do not grapple with. Here I want to start to explore the issue of strikes (or class boycotts) by university students in the Majority World. In some countries, ranging from South Africa to Papua New Guinea, it is not unusual for a campus to be closed down for a substantial fraction of the year. Strikes are about a wide range of issues: student fees, racism, de-colonisation, politics, government corruption, university policies, sexual violence, ....
This disruption and the associated unpredictability has serious implications for the education of students, for campus life, and the relationship of government to the university.

Student protests are not unknown in the Western world, even right now, particularly in the USA on issues of racism and sexual violence. The Wikipedia page on Student protest, lists a long and fascinating list of actions. These range from protests at the University of Missouri in 2015-2016 to a two-year strike at the University of Paris in 1229!  Some protests are successful in bringing about significant change (even the fall of governments), while others end in tragedy such as the 1989 massacre of students in Tiananmen Square. Others just peter out...

However, most of the current protests in the Majority World are on a completely different scale to anything happening in the West. I have studied and worked at universities in Australian and the USA for the last 40 years, and I can only recall one or two day when classes were cancelled, and that was due to faculty strikes, not students. To be honest, I wish Australian students were passionate enough about some issue to want to strike! I particularly wish they were more concerned about social justice and educational issues.

The main question I am interested in is my title, "How might Christian students, faculty, and IFES groups respond to a university student strike on their campus?"

To get the flavour of the issues and one specific response look at this example from the Student Christian Organisation in Cape Town.

There are many possible responses: ignore, oppose, join, organise, moderate...
Given the diversity of issues and contexts, I think the answer will depend on the specific strike.
This is a complex issue with no clear-cut answers and I think it is best to first back up a bit and explore some other questions.

What lessons might be learned from the history of student strikes and demonstrations in different global contexts?

Why do these strikes occur?

What is my perspective as a faculty member?

What would be my advice to the strikers?

What might be a Christian perspective?

How can student Christian groups function and be a witness (in life and word) best in this context?

I will try and explore these questions in future posts. Feel free to post your own questions and answers.

It is painful to hear voices that need to be heard

On a recent long flight, I watched three excellent documentaries: I am not your negro, Obit, and Whitney Houston: Can I be me. Hope to write more about the second two later.

The first documentary is based on the reflections of James Baldwin on race relations in the USA, based on an unpublished manuscript he wrote, reflecting on the murders of Medgar Evers, Malcolm X, and Martin Luther King Jr.
It is powerful and disturbing, particularly as it juxtaposes video of recent events associated with Black Lives Matter.
Baldwin is an eloquent and insightful social critic. His criticisms of the church and its role in segregation, racism, and injustice are painful to hear.

Who is this powerful man who fell?

He was highly creative and what he produced inspired many.
His success led to him being very powerful in his field.
Women sought help from him and wanted his approval.
Tragically, he used his power to sexually abuse countless (hundreds?) of women over decades.
There were widespread rumours.
Because of who he was and his power many chose not to believe the rumours.
Colleagues covered up for him.
His employer covered up for him.
Only after a New York Times article appeared, did his employer properly address the issue.
Reading about the conduct of this "dirty old man" makes one want to take a shower.
He never took full responsibility, or made appropriate apologies, but blamed others.
Furthermore, he came up with highly convoluted rationalisations for his behaviour.

Who is this man?
You are probably thinking of Harvey Weinstein, the Hollywood producer.

But actually, this history also describes that of the highly influential Mennonite theologian, John Howard Yoder.

Unfortunately, when it comes to sexual abuse it does not matter what the religion, philosophy, denomination, or theological position. They all have their abusers and victims.

There is a new article by Stanley Hauerwas [who played a significant role in bringing Yoder's theology to a wider audience] who wrestles with his own role and response. It makes painful but worthwhile reading.

To me, this tragedy highlights many important lessons.
One lesson is the importance of personal integrity and accountability. Furthermore, as Hauerwas emphasises you cannot separate theology and action. Mind, heart, and body are integrated and inseparable.

Christian leaders (that includes me!) have to take very seriously Paul's exhortation to Timothy:

Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers.

You cannot separate life and doctrine. How you act is just as important as what you believe. Unfortunately, believing and speaking the "right" thing is an awful lot easier than living the right way.

Furthermore, we have an incredible capacity for self-delusion. This is particularly true when power, sex, or money are involved.

Guest post: What is real?

My dear wife has written the following post.

From time spent in India I am more aware of the existence of the spiritual world. In the West we tend to discredit things that aren’t tangible, things that can’t be touched or measured – for the sake of being “educated” and "rational". We have disqualified the spiritual for the sake of the material, things that we can not see for things that we thing are quantifiable and "real".

That makes me angry – this cultural blindness is like wearing shackles that I never asked for.

In most of India you can’t go far without running into a shrine or temple. To most Indians, there is no question that there is a spiritual world. Even some physicists consult the astrological calendar to pick an audacious date for their daughters wedding. I am not saying this is a good thing. The question isn’t so much “is there a god?” but rather “which gods will I honour?” We might argue about which is farther from the truth – living as if there are no gods or sacrificing to false gods? Yet the difference is striking.

As a Christian it is refreshing that the reality of the spiritual realm is affirmed by a society. It becomes easier to set one’s heart and mind on things above, not on earthly things. The dark side also is true, I’m more aware of the spiritual warfare surrounding us, and that our struggle isn’t against flesh and blood but against the spiritual forces of evil. The problems of our age can’t be solved by argument but need prayer and fasting.

I pray that God would help me to hold onto this awareness before it recedes into the Western norm. Help me to remember this world needs people honouring You with their lives – not an over emphasis on material things or analytical arguments seeking a perfect answer.

Does she belong in the slum?

My wife and I really enjoyed watching the movie, Queen of Katwe. It is based on the true story of a young Ugandan woman, Phiona Mutesi. She becomes a national chess champion while growing up in a slum.


I first heard of the movie after a story about Phiona appeared on the front page of the Seattle Times. Then a friend who works in a slum in Africa said he watched it with a group of local children to inspire them. Less than a week later my daughter independently recommended it.

The movie does a beautiful job of capturing many things.

The tragic daily grind and challenge of living in a poor family.... homelessness... debt... prostitution... disease... accidents... filth... floods... widowhood... no education.... lack of hope..

The "atmosphere" and imagery of a slum. This brought back memories of some of my limited experiences in South Asia.

The value of mentoring and role models.

Teaching chess to slum children teaches so much more. Here there are similarities to another movie and true story.

How human dignity transcends economic circumstance, family background, and street address.

To me, an important thing to remember is that the life depicted in the slum is what about one billion people experience.

The incredible power of symbols and rituals

They unite people. They divide people.

A national flag. A national anthem. A Confederate flag. A crucifix. A statue of Cecil Rhodes. A communion wafer.
Standing, kneeling, or sitting.

These symbols sometimes mean very different things to different people. That is when they divide communities.

I was in the USA for the last month and the recent controversy about what NFL plays do or do not do during the playing of the national anthem really brought these ideas home to me.
Some players have been sitting or kneeling or staying in the locker room during the national anthem. They are doing this to highlight issues about racism and particularly police violence against African Americans. On the orders of President Trump, Vice President Pence recently left an NFL game after the anthem in protest after two dozens players from one team did not stand. He said

“I left today’s Colts game because @POTUS and I will not dignify any event that disrespects our soldiers, our Flag, or our National Anthem.”

It is interesting (and perhaps disturbing to some) how to Pence (and many Americans) respect for the military is conflated with standing for the national anthem. For context, it should also be pointed out that before 9/11, players always stayed in the locker room during playing of the national anthem. Back then, they were never accused of being unpatriotic. My dear wife, points out how she finds it confusing that to kneel is an act of disrespect, whereas Tim Tebow [a famous NFL player] became famous for his kneel. There is a fascinating article in the Washington Post [written by an Australian theologian!] Colin Kaepernick vs. Tim Tebow: A tale of two Christians on their knees.

Here I should clarify my mixed "allegiances" and limited qualifications to comment on the USA. I am not a US citizen. But, my wife and two children both hold US and Australian citizenship. I lived there from 1983 to 1994. Since then I have probably spent an average of about one month a year there, both for work and visiting family.
Australians have very different attitudes to nationhood, patriotism, national anthems, politicians, and authority... but that is another story. To illustrate, when the national anthem was changed a few decades ago, a folk song, Waltzing Matilda, was a serious contender. It is about an itinerant farm worker who steals a sheep and commits suicide to avoid capture by the police...
On the other hand, Anzac day, has become highly symbolic, including in ways that I find worrisome.

I also want to confess my own mis-adventures. I am embarrassed to tell this story. When I was first in the USA I was invited to a Fourth of July concert and fireworks by some American friends. I was young and naive (clueless?). When the National Anthem was played and sung with great gusto by everyone standing around me I remained seated. I thought, "I am not an American and I don't like President Reagan or US foreign policy, so why should I stand?" Afterwards, I felt awkward. Now I think it was rude, particularly to my friends and hosts.
Having said that, if I played in the NFL [laugh out loud!] and one of my African-American team-mates asked me to kneel with him in solidarity I would.

These issues are not unique to the USA. In India, last year following a government directive,

The Supreme Court has ruled that the national anthem should be played before the screening of films in cinema halls, and that all should “stand up in respect.” “...people should feel that they live in a nation and show respect to the national anthem and the national flag,” Justice Dipak Misra said in the ruling.

People who oppose such directives or are critical of other government policies, such as military action in Kashmir, are increasingly painted as "anti-national".

Why does all this matter?
It does raise important questions about the meaning of freedom in democratic societies and how to live in a pluralistic community with a diversity of values and perspectives.
It is particularly important that on both sides of these debates to try to understand the points of view of those with different views to yours.
The symbols really can mean quite different things to different people.
If we want to build community and respect the dignity of others we will consider how our actions may be interpreted.
There are also questions about how the powerful use these symbols to manipulate people to stay in power and/or to distract debate about arguably more substantial and concrete issues.

What about religious symbols?
To hard-core Protestants they are just idolatry.
Yet, communion [bread and wine] has important symbolic value in focussing thoughts on the death, resurrection, of Jesus and on the community of the church.
A cross is an incredibly powerful symbol of The Cross of Jesus [his suffering, death, and its atoning power for sin].

One of the most important biblical concepts and symbols is imageo dei. Humans are made in the image of God. There are many subtleties and debates about exactly what this means. But I think the following is one of the most important messages of Genesis One, which has nothing to do with biological science and history. If we disrespect the image we disrespect God. Thus, any action of disrespect to any human [whether abuse, exploitation, racism, ridicule, violence, ...] is actually dishonouring God.

Is the slope really that slippery?

I am skeptical about "slippery slope" arguments, whether in theology or politics.

``If we allow/believe X then we will end up with Y, something that is really bad.''

First, this an argument from fear, not from faith and love.
Second, this video makes a point I had not thought of before. Usually, these arguments are against some view/action that is considered "liberal". However, one should be just as concerned about being too "conservative". For example, in theology, trying to avoid liberalism can lead to legalism, division, or authoritarianism.
In politics it can lead to totalitarianism.

A university president talks about Jesus and about mental health

Santa Ono is the President of the University of British Columbia and a distinguished medical researcher. He recently gave a fascinating and personal talk at a church in Vancouver. [You can listen here].
He recounts his upbringing in a secular home, coming to follow Jesus as a young adult, and his struggle with mental health issues that included two suicide attempts.
He ends with a passionate appeal for mental health issues to be addressed at all levels, from informal conversations to public policy, and particularly among university students.
The talk is worth listening to in full. Perhaps it starts a little slow, but Ono is a great story-teller, quite self-effacing, and at times humorous.

How divided is the USA?

At my mother-in-law's recommendation, I watched this excellent feature on 60 Minutes, a weekly news show. Much of what is said I found pretty disturbing.

When the patient is a resource to be exploited

I recommend watching the movie, The Immortal Life of Henrietta Lacks. It retells a tragic story where bioethics and racism intermix. Cancer cells were taken in 1951 from a dying African-American woman and used to create an immortal cell line for cancer research. Permission was not sought from the patient or her family. Furthermore, they never benefited financially, while researchers and corporations did.

War is hell. 6.

I watched the premiere of the first episode of the new ten-part documentary The Vietnam War on PBS. I thank my mother-in-law for suggesting it.

This long interview with the directors is worth watching. The series took ten years to produce!
They claim understanding this war is key to understanding much of the division that persists in the USA today.

US readers can view the first episode here.

The New York Times review of the series is helpful and insightful.

I learnt a lot of history from the first episode, which covered the period from French colonisation to the French withdrawal, and the beginning of USA escalation. One "trivia" was how the OSS (predecessor of the CIA) originally supported Ho Chi Minh.

Several things are highlighted included the mis-calculations of the French and US, their complete underestimation of the passion and commitment of Vietnamese nationalism, mistakenly imposing a Cold war conflict perspective on a civil war and postcolonial struggle, and the lies that both sides told their people for domestic political purposes.
The metric madness of McNamara played a significant role in the self- and public- deception of US military and political leaders.

Humans have an incredible capacity to hate, to inflict brutalities on one another, to deceive, to believe what they want to believe, and to cling to power.

The most important (and painful) messages are War is Hell, there are no real winners, and people don't learn from history.

The painful division of colonial India

My wife and I enjoyed watching Viceroy's House. It chronicles the last days of British colonial rule in India and the events leading to the partition into two nations, India and Pakistan. It uses the powerful device of "upstairs downstairs", showing how the political negotiations and events happening with the Viceroy "upstairs" play out in the lives of the servants "downstairs". This effectively shows how the political decisions of the powerful bring pain and conflict to the everyday relationships of ordinary citizens.

One surprising thing, particularly given it the Indian screenwriter, was the very positive and sympathetic portrayal of Mountbatten and his wife. Others do not view them in such a way. Here is one critical review of the movie from my favourite Indian newspaper.

A hierarchy of moral choices and actions

What is the relationship between personal moral convictions and public policy?
These days public debate is often acrimonious as different groups try to "impose" their views on one another. People on both the left and the right do it.
The issue could be tax evasion, human rights, sexual harassment, abortion, swearing, smoking, hate speech, substance abuse, religious discrimination, gambling, pornography, ...

Suppose I believe that action X is morally wrong. Then I think there is a whole range of possible responses and actions I can take, moving from the private to the public.

I decide that it is my goal to personally not do X.

I tell people I am in close relationship with (e.g. family members) that I believe they should not do X.

Although I believe that X is wrong I do not publically tell others they should not do X.
This might be because I don't think I have the right or because of the relational breakdown that may occur or public ridicule or I don't think people will actually listen.

I publically state that people should not do X.

I take an activist role to raise public awareness that X is wrong.

I advocate that the government should make action X illegal.

I vote at an election solely for candidates or politics parties that want to make X illegal.

I undertake civil disobedience to try and stop people performing X. I am willing to go to jail.

I am willing to use physical force (violence) to stop people doing X. [For example, subduing a rapist].

I find this hierarchy helpful because I think it is actually what most people do, although subconsciously.

What do you think?

Not the greatest movie of the 21st century

Normally I only post about movies that I enjoy and recommend. My son and I recently watched There will be blood.  We were motivated partly by the recommendation of the New York Times that it is the greatest movie of the 21st century (so far). The lead actor Daniel Day-Lewis won an Oscar for his performance and it has been widely acclaimed by many. Although there are dissenting voices such as Peter Walker in the Guardian who picked it as the most-overrated film.

Why don't I like it? It is slow, very long, tries too hard to be arty, and there is a complete absence of any characters with redeeming qualities.



Why does it have so much appeal to some?
Some of the scenery and cinematography is creative and engaging. It does show the emptiness of the main character as he seeks wealth and power and avoids any emotional engagement and self-reflection. There are somewhat interesting contrasts and similarity of his juxtaposition with a charlatan Pentecostal preacher. But this is only worthwhile if you like to spend almost three hours hammering home the point emotionally that the life of such people is shallow, forlorn, empty, and in the end, they come unstuck.

There are two other "great" "classic" movies that I have never been able to understand their critical acclaim: Citizen Kane and Gone with the Wind.

Why do I like Downton Abbey?

My wife and I recently watched all six seasons of Downton Abbey. For some reason, I am a little embarrassed to admit that I enjoyed it so much. Perhaps, this is because there is an element of soap opera and "wealth porn" to the show. However, what I think I actually enjoyed and valued was the history, social commentary, characters, and dialogue.

I had not appreciated before how the first world world war brought about great social change in England, particularly in the decline of the aristocracy. I was aware that the second world war also brought about a lot of change, but not the first.

The series begins about one hundred years ago, but seems a world away from today. I was particularly struck by the attitudes and prejudices about social class, unwed mothers, birth control, homosexuality, women's roles, royalty, dress, war, rape victims, the death penalty, Catholics, .....
On the one hand ninety years is a long time, but on the other hand that is the era that my parents were born in. Now (unfortunately, belatedly) I have a better appreciation of some of their values, habits, and aspirations that seemed strange or debatable to me growing up.

I felt that some of the characters were very "real" and human, reflecting a desire to often do good, yet struggling to do so and sometimes making a mess of things, as we do.

I don't envy the wealth, opulent lifestyle, and leisure of the Family. But, I do envy some of the characters witty lines, ability to guide conversations, frequent desire to be gracious, and to part on good terms with others, even those who have hurt them.

On the lighter side here are some classic lines from Cousin Violet, Dowager Countess of Grantham, who I came to appreciate more as a peace maker, as the series went on.

Sermon on Genesis 1 (take 2)

My sermon last week was too long and there was no time for questions.  Tomorrow, I get to give the talk again at a different congregation, Unichurch, which is mostly students and recent graduates. I have cut out material (and commentary) in this version, reducing the length by almost half.

My recommendations on background books and videos are the same as before.

Sermon on Genesis 1-2

At our church,  a new sermon series is starting on Genesis. I was asked to give the first talk. Here is the current version of the slides.

For background, I recommend comparing and contrasting Genesis with the Babylonian creation myth the Enuma Elish, which is nicely summarised in this short video.

Another helpful short video is Science and Genesis, featuring John Polkinghorne, Alister McGrath, N.T. Wright, and others.

I have found helpful the book How to Read Genesis  by Tremper Longman.
An excellent introductory book that puts my talk in context is Exploring Science and Belief by Michael Poole.

Christian academics talk about their research

Today I am looking forward to attending a Draft Day in Brisbane [organised by the Simeon Network] where Christian academics talk about issues related to their research.

Here are some talk titles.

"The success of the Victoria Institute and the failure of the metaphysical society"

"Considering the role of the church in population ageing"

 "How artificial intelligence may affect human decision-making"

"Justice and inequalities in cancer outcomes"

 "The 1958 Prisons Act: Queensland's missed opportunity in reform"

"The demotion of Pluto and the sociology of Science"

Here are some of the slides from my talk on "Engaging universities with the big questions"

Yearning for forgiveness, redemption, and justice

Western societies today present a paradox. Truth and morality are said to be relative and contextual. But in reality, people seem to be more passionate than ever about what they think is right, whether in politics or social behaviour.

David Brooks has a fascinating column in the New York Times, The Strange Persistence of Guilt. Here are a couple of extracts.

American life has secularized and grand political ideologies have fallen away, but moral conflict has only grown. In fact, it’s the people who go to church least — like the members of the alt-right — who seem the most fervent moral crusaders....Sin is a stain, a weight and a debt. But at least religions offer people a path from self-reflection and confession to atonement and absolution. Mainstream culture has no clear path upward from guilt, either for individuals or groups. So you get a buildup of scapegoating, shaming and Manichaean condemnation. 

Why can't we escape this yearning for righteousness, justice, and redemption?
It seems to be hard-wired into us.

Was Steve Jobs a hero?

I enjoyed watching the Steve Jobs movie, based on a screenplay by Aaron Sorkin [to me famous for West Wing]. It has the creativity and intense dialogue that one expects from Sorkin


I have a few minor comments.

I never quite understand people who go on about how Jobs "changed people's lives" and "transformed the world" and is a hero like Gandhi, Einstein, Gutenberg, Edison, ...
To me, he was one of several key players in the computer revolution.
The movie shows how Jobs had a cult-like status and people were just "dying" to attend his latest product launch.
I agree his creativity and achievements were significant. I love my Mac and much prefer it to a Windows PC. But I just don't feel this gives my life more meaning, purpose, or enrichment.

Given the way he poorly treated many work colleagues, should he be respected? A key issue is whether you believe that the ends justify the means. I don't.

The movie shows how people can have a lot of professional and financial success but at the end of the day what matters is close personal relationships; with family, friends, and colleagues.
We all hunger for acceptance, recognition, forgiveness, and reconciliation.

Science and the Bible talk

Tonight I am giving a talk on "Science and the Bible", sponsored by the UQ Chaplaincy.
Here are the slides.

A long journey of emotional resolution

My wife and I went to see the movie Lion. It recreates the true story of an Indian boy who is separated from his poor family and ends up getting adopted by an upper middle-class family in Australia.

I highly recommend it. Besides being a moving story it deals with several substantial issues:

the incredible emotional bond between children and parents, whether adopted or biological

the jarring disparity between the material poverty of much of India and the material wealth and comfort of upper middle-class Australia (something I am too familiar with),

the tragedy of street children.

Why are some communities poor?

Is it due to external and structural factors such as exploitation by foreigners or neoliberalism or racism?
Or, is due to internal factors such as culture and breakdown of families or moral values?
Why did poor working class whites recently help elect a billionaire with a history of exploiting workers to be president of the USA?

For Christmas, I (along with several other family members) received a copy of Hillbilly Elegy: A Memoir of a Family and Culture in Crisis by J. D. Vance.

I enjoyed reading it and would recommend it for three reasons.
First, it is a fascinating and moving story that is well written.
Second, it does attempt to address the issue of the causes of poverty for one specific community.
Third, it does provide some insight as to why Trump does appeal to some poor working class whites.

It is for the third reason that the book and the author has attracted considerable attention, although Trump's name never appears in the book.

Vance says in his community the view is:

“We can’t trust the evening news. We can’t trust our politicians. Our universities, the gateway to a better life, are rigged against us. We can’t get jobs. You can’t believe these things and participate meaningfully in society.... There is a lack of agency here—a feeling that you have little control over your life and a willingness to blame everyone but yourself. This is distinct from the larger economic landscape of modern America.”

Nick Aroney brought to my attention a very stimulating review of the book by Joshua Rothman in the New Yorker that focuses on the second issue, particularly that of culture vs. economics. Here is one choice quote.

Americans have tended to answer the question “Why are people poor?” by choosing one of two responses: they can either point to economic forces (globalization, immigration) or blame cultural factors (decaying families, lack of “grit”). These seem like two social-science theories about poverty—two hypotheses, which might be tested empirically—but, in practice, they are more like political fairy tales. As Kelefa Sanneh wrote earlier this year, the choice between these two explanations has long been racialized. Working-class whites are said to be poor because of outsourcing; inner-city blacks are imagined to be holding themselves back with hip-hop. The implicit theory is that culture comes from within, and so can be controlled by individuals and communities, whereas economic structures exert pressures from without, and so are beyond the control of those they affect.

Poverty, economics, and culture are complex and interact subtly with one another. To me it is simplistic to claim that poverty is largely due to either culture OR economics. Yet, that is what political conservatives (such as J.D. Vance) and liberals, both respectively do.

A romance where the personal meets the political

A hot and enduring romance began in Chicago during the summer of 1989: that of my wife and I!

However, a more famous romance that began there and then was that of Barack Obama and Michelle Robinson. A new movie, South Side with You tells the story of their first date.


My wife and I enjoyed watching it. Some people might find it a bit slow since the emphasis is on character development through dialogue. However, I think the movie does well to deal with a number of complex and sensitive issues, particularly as the personal intersects with the political. These include:

community involvement vs. corporate careers

disenfranchisement of black communities

the cultural, economic, and political chasm between black and white communities in the USA

the pressures and prejudices faced by employees who are hired partly for affirmative action reasons

judging others for life choices and failures.

Transforming a community through youth football

For Christmas, my sister-in-law's family gave all the extended family a copy of the book, Outcasts United: An American Town, a Refugee Team, and One Woman's Quest to Make a Difference, by Warren St. John.
Hopefully, we are going to have a book club about it.

The flavour of the book can be found in this 2007 New York Times article from which the book was developed.

The book is a gripping read. I was in tears (both sad and happy) a few times. It is quite moving and inspiring. But, at times I felt angry because of the lack of support and opposition the coach and refugees got. The book highlights a number of things.

The strengths of the USA: political and personal freedoms, immigration, diversity, and opportunities.

The weaknesses of the USA: racism, inequality (economic, social, educational), violence,...

Youth sport (when done appropriately) can teach important life skills (discipline, hard work, teamwork, self-control, dealing with disappointment, ...)

Refugees often face incredible odds to reach Western countries. When they arrive they may be traumatised. Adapting and surviving can be incredibly difficult.

Immigrant children are "third culture kids". They neither belong to their home culture nor to their new culture.

How important and challenging community development work is.

The value, importance, and demanding nature of high-quality journalism: "pounding the pavement" and talking to people at the grass roots.

The Western world is changing rapidly. Can it adapt?

Who are they running from?

My family enjoyed watching the movie, Hunt for the Wilderpeople. A teenage boy bounces from foster home to home, before ending on a farm in the wilds of New Zealand with an eccentric couple. Tragic events lead to a wild chase through beautiful wilderness as a Government social worker tries to capture him. Largely the movie is funny, the scenery is stunning, and it has a redemptive message. But, it also does highlight the tragedy of such children and how they are failed by not just their own families but by government agencies who are meant to be protecting them.