According to Tropical Storm Risk, a consortium of experts in tropical forecasting, the 2018 hurricane season will be another above average one. The season could see about 15 tropical storms, seven minor hurricanes and three major hurricanes.
Although the topic is still under debate, many people believe animals are also able to sense an impending hurricane. Sharks swimming out to deeper water, birds "waiting out" storms or animals moving to higher ground have all been reported before storms.
Some animals are believed to be sensitive to the low frequency sound waves emitted by hurricanes. They can also detect the slight drops in air and water pressure that signal a storm's approach. Researchers reported that they found birds were sensitive to the air pressure changes that accompany storms. As storms approach, the birds often land and wait for the storm to pass.
However, not all scientists are convinced that animals flee to avoid storms or earthquakes. The reason the animals are fleeing the storm, the sound, air pressure or water-pressure changes, may be in dispute, but it is a fact that some animals can sense an approaching hurricane.
Alan Rabinowitz, director for science and exploration at the Bronx Zoo in New York, says animals can sense impending danger by detecting subtle or abrupt shifts in the environment. Rabinowitz believes "earthquakes bring vibrational changes on land and in water while storms cause electromagnetic changes in the atmosphere. Some animals have acute sense of hearing and smell that allow them to determine something coming towards them long before humans might know that something is there."
Despite the scientific evidence that natural disasters are inevitable, it troubles me that many in religion ignore these clues and fail to prepare for disaster. Some believe disasters are forms of punishment from the gods and ought to be accepted as such. Hence, in order to avoid disaster, keep pleasing the gods. It is from this perspective, some refer to disasters as “acts of God”.
In the ancient spiritualities of many indigenous traditions, humanity is inextricably linked to nature. In these animistic cultures, nature is not merely respected, it is adored. Concepts of sun gods, and rain gods result from this thinking. In addition, prayers to the cardinal points, to wind, fire and water are also notions that can facilitate a deification of disasters.
Although Christians are not animistic in their worship, some unconsciously embrace animistic thinking when they see disasters as God’s way of punishing others. Such a view is fraught with prophetic arrogance. The view assumes insight into the mind of God to bring judgment on others. The view also suggests that the prophet has earned the right to be spared from God’s judgment and has even earned the right to experience God’s miracle of deliverance.
Such arrogance and pride are incompatible with preparing for natural disasters. Instead, we should heed the admonition of Proverbs 6:6, “Go to the ant, you sluggard; consider its way and be wise... it stores its provisions in summer and gathers its food at harvest.” In essence, ants know their vulnerability and prepare for disaster.
All summer, when food is abundant, they stockpile their goods in enormous storerooms – sometimes even in their own bellies – so they can thrive during winter, rainfall or flood when they are denied from foraging.
Simply put, ants think winter, all summer, and think summer, all winter. In other words, during the non-threatening season, they prepare for the storms. In addition, during the storms, they use their resources carefully. Ants live with an awareness that life has both good seasons and bad seasons. Neither season lasts forever – but we must be prepared for both.
For us, one of those bad seasons is the hurricane season – between June and November each year. Preparation will require much more than prayer. To expect a miracle, and not prepare, is irresponsible. Like ants, work with a plan – secure your shelter/home - work within community – purchase foodstuff – and pray.
Pray for wisdom as to how you can help others prepare. Pray for those who risk their lives to keep you informed of the danger ahead. Pray for the institutions who protect the less-fortunate and more vulnerable. Pray that the plans of those who prey on others will be thwarted. YES...PRAY!
Showing posts with label In the Caribbean. Show all posts
Showing posts with label In the Caribbean. Show all posts
Monday, April 23, 2018
Saturday, April 14, 2018
CARNIVAL: Fun or Farce?
Byron Lee was not the first to start carnival in Jamaica. Caribbean students at the University of the West Indies, Mona campus, held a carnival before 1990. There was also the Orange Carnival, organized by a group of Jamaicans. All these events mirrored carnival in Trinidad.
Despite being the first in the English-speaking Caribbean, carnival did not originate in Trinidad. There is no evidence of the festival prior to 1783, when the French-speaking planter immigrants and their African slaves arrived. Carnival finds its roots in Roman Catholicism and can be traced to the 12th century in France.
Then, it was called “The Feast of Fools”, and celebrated by junior priests who used the occasion “to make fun of traditional symbols and invent their own ludicrous symbols”. Fun characterized carnival then, as it does now.
Etymologically, carnival is believed to have come from two Latin words – carnus and vale – meaning, “good-bye or farewell to flesh.” It does seem apparent that both history and etymology concur that the essence of the festival is a fling of the flesh. Another word often associated with carnival is bacchanal – from Bacchus, a Roman and Greek mythical deity representing life and revelry. The term introduces the idea of revelry and drunkenness.
Masquerading is another feature in contemporary carnival celebrations. A similar feature was evident in the 12th century celebrations of the “Feast of Fools”. Author, Ingvild Gilhus, used the term “reversals” to describe the “contrary behavior”. This is what Loyd Brown referred to as “the element of play-acting which finds its most natural symbol in the mask of the road marcher and in the masquerade of the carnival bands – a fleeting mobility on its participants.”
The parallels between the contemporary and 12th century carnivals are amazing. For instance, “The Feast of Fools” focused on releasing tension to create arousal in the participants. It was as though the energy which kept the religious system together was let loose. There was a movement from the orderly to the ludicrous, from form to lack of form. The truth is, the quest for fun today, is no different than what was sought in the 12th century. Then, the festivities were referred to as asinaria festa, the “Feast of Asses.” The festivities brought much emotional relief to participants.
According to Darryl Barrow (Caribbean Journal of Religious Studies), “There are many people who regard carnival as a good escape releaser. People have been experiencing stress, strain and certain inhibitions – carnival allows people to release their pent-up energies and desires.”
Interestingly, what Barrow sees as an asset in carnival, Ismith Khan, in The Obeah Man, sees as symptoms of deep-seated social malaise. There seems to be an underlying irony of the carnival spirit. Derek Walcott may well be alluding to this in his poem Mass Man. Here Walcott exposes carnival as a kind of sham behind which we may discover images of pain and despair.
Much of this pain is reflected in the music. For Byron Lee and the Dragonaires, songs like Ragga Ragga and Tiney Winey might be entertaining, but the messages of the songs cannot be ignored. Pain is too often trivialized in order to solicit laughter. In Trinidad, Ash Wednesday, the day following carnival, is no laughing matter. The abandoned costumes, piles of garbage and inebriated bodies, paint a picture of gloom, so unlike the laughter that prevailed hours earlier.
As a Trinidadian, I have spent much time analyzing the fun promised by carnival festivities. However, it is not enough to say that that fun is illusive. Christians need to rediscover the celebrative aspects of life. We need to revisit our understanding of “the abundant life” Jesus promised. The Bible breathes a spirit of joy that is so lacking in our behavior as Christians. Jesus embodied joy and the New Testament makes more references to joy than to all of sadness, weeping, mourning, anguish, anger and distress put together.
In the Old Testament, both mourning and dancing took physical form from the sways and rolls of lament to the joyful bursts of dance. The Psalmist echoes the relationship between joy and dance in proclaiming, “You turned my wailing into dancing; you removed my sackcloth and clothed me with joy, that my heart may sing to You and not be silent. O Lord my God, I will give you thanks forever” (Psa. 30:11-12).
Despite being the first in the English-speaking Caribbean, carnival did not originate in Trinidad. There is no evidence of the festival prior to 1783, when the French-speaking planter immigrants and their African slaves arrived. Carnival finds its roots in Roman Catholicism and can be traced to the 12th century in France.
Then, it was called “The Feast of Fools”, and celebrated by junior priests who used the occasion “to make fun of traditional symbols and invent their own ludicrous symbols”. Fun characterized carnival then, as it does now.
Etymologically, carnival is believed to have come from two Latin words – carnus and vale – meaning, “good-bye or farewell to flesh.” It does seem apparent that both history and etymology concur that the essence of the festival is a fling of the flesh. Another word often associated with carnival is bacchanal – from Bacchus, a Roman and Greek mythical deity representing life and revelry. The term introduces the idea of revelry and drunkenness.
Masquerading is another feature in contemporary carnival celebrations. A similar feature was evident in the 12th century celebrations of the “Feast of Fools”. Author, Ingvild Gilhus, used the term “reversals” to describe the “contrary behavior”. This is what Loyd Brown referred to as “the element of play-acting which finds its most natural symbol in the mask of the road marcher and in the masquerade of the carnival bands – a fleeting mobility on its participants.”
The parallels between the contemporary and 12th century carnivals are amazing. For instance, “The Feast of Fools” focused on releasing tension to create arousal in the participants. It was as though the energy which kept the religious system together was let loose. There was a movement from the orderly to the ludicrous, from form to lack of form. The truth is, the quest for fun today, is no different than what was sought in the 12th century. Then, the festivities were referred to as asinaria festa, the “Feast of Asses.” The festivities brought much emotional relief to participants.
According to Darryl Barrow (Caribbean Journal of Religious Studies), “There are many people who regard carnival as a good escape releaser. People have been experiencing stress, strain and certain inhibitions – carnival allows people to release their pent-up energies and desires.”
Interestingly, what Barrow sees as an asset in carnival, Ismith Khan, in The Obeah Man, sees as symptoms of deep-seated social malaise. There seems to be an underlying irony of the carnival spirit. Derek Walcott may well be alluding to this in his poem Mass Man. Here Walcott exposes carnival as a kind of sham behind which we may discover images of pain and despair.
Much of this pain is reflected in the music. For Byron Lee and the Dragonaires, songs like Ragga Ragga and Tiney Winey might be entertaining, but the messages of the songs cannot be ignored. Pain is too often trivialized in order to solicit laughter. In Trinidad, Ash Wednesday, the day following carnival, is no laughing matter. The abandoned costumes, piles of garbage and inebriated bodies, paint a picture of gloom, so unlike the laughter that prevailed hours earlier.
As a Trinidadian, I have spent much time analyzing the fun promised by carnival festivities. However, it is not enough to say that that fun is illusive. Christians need to rediscover the celebrative aspects of life. We need to revisit our understanding of “the abundant life” Jesus promised. The Bible breathes a spirit of joy that is so lacking in our behavior as Christians. Jesus embodied joy and the New Testament makes more references to joy than to all of sadness, weeping, mourning, anguish, anger and distress put together.
In the Old Testament, both mourning and dancing took physical form from the sways and rolls of lament to the joyful bursts of dance. The Psalmist echoes the relationship between joy and dance in proclaiming, “You turned my wailing into dancing; you removed my sackcloth and clothed me with joy, that my heart may sing to You and not be silent. O Lord my God, I will give you thanks forever” (Psa. 30:11-12).
Thursday, August 3, 2017
Morality & Law
Every law springs from a system of values and beliefs. In other words, every law is an instance of legislating morality. As a matter of fact, because a nation’s laws have teaching influence, law inescapably exerts a shaping effect over the beliefs, character, and actions of the nation’s citizens.
In his article, “Law and Morality” (Christian Research Journal - Volume 21, Number 3) Michael Baunam contends that “those who seek to separate morality from law are in pursuit both of the impossible and the destructive.”
That pursuit appears to be evident with the resurgence of the conversation on the Buggery Law in Jamaica. One newspaper headlined an article, “Buggery Splits Church...”. Both the Jamaica Evangelical Alliance and the Jamaica Council of Churches have been drawn into the conversation. That became necessary because two key leaders from both church bodies have made statements that seem to challenge government’s right to legislate an area of morality.
Does a government really have the right to legislate morality? All laws, regardless of their content or their intent, arise from a system of values, from a belief that some things are right and others wrong, that some things are good and others bad, that some things are better and others worse. For better or worse, every piece of legislation touches directly or indirectly on moral issues, or is based on moral judgments and evaluations concerning what it is we want or believe ought to be, what it is we want or believe we ought to produce and preserve.
Morality speaks of a system of behavior regarding standards of right or wrong behavior. The late Christian scholar C.S. Lewis defines morality as it relates to our behavior on three levels: (1) to ensure fair play and harmony between individuals; (2) to help make us good people to have a good society; and (3) to keep us in a good relationship with the power that created us. Based on this definition, it's clear that our beliefs are critical to our moral behavior.
However, moral behavior presupposes a standard by which that behavior is determined. C.S. Lewis believes that standard was set by our Creator. An historical overview of Jamaica’s buggery law would seem to suggest the same.
The British Buggery Act of 1533, from which Jamaica’s law immerged, was an Act of Parliament that was passed during the reign of Henry VIII. It was England’s first civil sodomy law. Prior to enacting this law, such offences were dealt with by the ecclesiastical or church courts. The 1533 Act defined buggery as “an unnatural sexual act against the will of God and man.”
Jamaica’s “Offences Against the Person Act” refers to buggery as “anal sex between a man and another man, a woman or an animal”. Contrary to popular belief, the Act is against ‘homosexual acts’ and not against homosexuality, which is sexual attraction to people of one’s own sex or gender. In other words, the Jamaican Act legislates against behavior, not attraction.
Consider the nature of civil law. Through the threat of force, these laws constrain or require actions. Such laws are not akin to scientific laws which describe the patterns found in nature. Civil laws prescribe behaviors. Some moral standard or moral vision lies behind all civil laws. They do not appear out of nothing, and they are not morally neutral.
Civil law will not make anyone good. Moral character cannot be legislated. But laws that are just make people less likely to do what is bad for society. And governments have an obligation to do what is right or good for society.
One of the central purposes of the government is to enforce the law. The government remains the prime custodian of people's values. Ethics and moral values have a great influence on the operation of the society. It is therefore true that the government exercises control over the society. This is true considering the task of enforcing laws.
Governments enforce civil laws against pedophilia, paraphilia and other deviant forms of sexual activity. When governments fail to enforce such just laws, citizens resort to their own system of justice. Such failure on the part of governments produce vigilante groups.
The Bible encourages us to pray for governments. Governments must protect citizens from evil and promote good, and we are even instructed to pay taxes for those purposes (Romans 13:4).
In his article, “Law and Morality” (Christian Research Journal - Volume 21, Number 3) Michael Baunam contends that “those who seek to separate morality from law are in pursuit both of the impossible and the destructive.”
That pursuit appears to be evident with the resurgence of the conversation on the Buggery Law in Jamaica. One newspaper headlined an article, “Buggery Splits Church...”. Both the Jamaica Evangelical Alliance and the Jamaica Council of Churches have been drawn into the conversation. That became necessary because two key leaders from both church bodies have made statements that seem to challenge government’s right to legislate an area of morality.
Does a government really have the right to legislate morality? All laws, regardless of their content or their intent, arise from a system of values, from a belief that some things are right and others wrong, that some things are good and others bad, that some things are better and others worse. For better or worse, every piece of legislation touches directly or indirectly on moral issues, or is based on moral judgments and evaluations concerning what it is we want or believe ought to be, what it is we want or believe we ought to produce and preserve.
Morality speaks of a system of behavior regarding standards of right or wrong behavior. The late Christian scholar C.S. Lewis defines morality as it relates to our behavior on three levels: (1) to ensure fair play and harmony between individuals; (2) to help make us good people to have a good society; and (3) to keep us in a good relationship with the power that created us. Based on this definition, it's clear that our beliefs are critical to our moral behavior.
However, moral behavior presupposes a standard by which that behavior is determined. C.S. Lewis believes that standard was set by our Creator. An historical overview of Jamaica’s buggery law would seem to suggest the same.
The British Buggery Act of 1533, from which Jamaica’s law immerged, was an Act of Parliament that was passed during the reign of Henry VIII. It was England’s first civil sodomy law. Prior to enacting this law, such offences were dealt with by the ecclesiastical or church courts. The 1533 Act defined buggery as “an unnatural sexual act against the will of God and man.”
Jamaica’s “Offences Against the Person Act” refers to buggery as “anal sex between a man and another man, a woman or an animal”. Contrary to popular belief, the Act is against ‘homosexual acts’ and not against homosexuality, which is sexual attraction to people of one’s own sex or gender. In other words, the Jamaican Act legislates against behavior, not attraction.
Consider the nature of civil law. Through the threat of force, these laws constrain or require actions. Such laws are not akin to scientific laws which describe the patterns found in nature. Civil laws prescribe behaviors. Some moral standard or moral vision lies behind all civil laws. They do not appear out of nothing, and they are not morally neutral.
Civil law will not make anyone good. Moral character cannot be legislated. But laws that are just make people less likely to do what is bad for society. And governments have an obligation to do what is right or good for society.
One of the central purposes of the government is to enforce the law. The government remains the prime custodian of people's values. Ethics and moral values have a great influence on the operation of the society. It is therefore true that the government exercises control over the society. This is true considering the task of enforcing laws.
Governments enforce civil laws against pedophilia, paraphilia and other deviant forms of sexual activity. When governments fail to enforce such just laws, citizens resort to their own system of justice. Such failure on the part of governments produce vigilante groups.
The Bible encourages us to pray for governments. Governments must protect citizens from evil and promote good, and we are even instructed to pay taxes for those purposes (Romans 13:4).
Subscribe to:
Posts (Atom)