{"id":90875,"date":"2017-04-24T12:00:57","date_gmt":"2017-04-24T11:00:57","guid":{"rendered":"https:\/\/www.transcend.org\/tms\/?p=90875"},"modified":"2017-04-19T15:19:28","modified_gmt":"2017-04-19T14:19:28","slug":"the-price-of-resistance","status":"publish","type":"post","link":"https:\/\/www.transcend.org\/tms\/2017\/04\/the-price-of-resistance\/","title":{"rendered":"The Price of Resistance"},"content":{"rendered":"
\"\"<\/a>

Mr. Fish \/ Truthdig<\/p><\/div>\n

Talk Chris Hedges Gave on 17 April 2017 at Princeton University<\/em><\/p>\n

In the conflicts I covered as a reporter in Latin America, Africa, the Middle East and the Balkans, I encountered singular individuals of varying creeds, religions, races and nationalities who majestically rose up to defy the oppressor on behalf of the oppressed. Some of them are dead. Some of them are forgotten. Most of them are unknown.<\/p>\n

These individuals, despite their vast cultural differences, had common traits\u2014a profound commitment to the truth, incorruptibility, courage, a distrust of power, a hatred of violence and a deep empathy that was extended to people who were different from them, even to people defined by the dominant culture as the enemy. They are the most remarkable men and women I met in my 20 years as a foreign correspondent. And to this day I set my life by the standards they set.<\/p>\n

You have heard of some, such as Vaclav Havel<\/a>, whom I and other foreign reporters met most evenings, during the 1989 Velvet Revolution<\/a> in Czechoslovakia, in the Magic Lantern Theatre in Prague. Others, no less great, you probably do not know, such as the Jesuit priest Ignacio Ellacuria<\/a>, who was assassinated in El Salvador in 1989. And then there are those \u201cordinary\u201d people, although, as the writer V.S. Pritchett said, no people are ordinary, who risked their lives in wartime to shelter and protect those of an opposing religion or ethnicity being persecuted and hunted. And to some of these \u201cordinary\u201d people I owe my own life.<\/p>\n

To resist radical evil is to endure a life that by the standards of the wider society is a failure. It is to defy injustice at the cost of your career, your reputation, your financial solvency and at times your life. It is to be a lifelong heretic. And, perhaps this is the most important point, it is to accept that the dominant culture, even the liberal elites, will push you to the margins and attempt to discredit not only what you do, but your character. When I returned to the newsroom at The New York Times after being booed off a commencement stage<\/a> in 2003 for denouncing the invasion of Iraq and being publicly reprimanded by the paper for my stance against the war, reporters and editors I had known and worked with for 15 years lowered their heads or turned away when I was nearby. They did not want to be contaminated by the same career-killing contagion.<\/p>\n

Ruling institutions\u2014the state, the press, the church, the courts, academia\u2014mouth the language of morality, but they serve the structures of power, no matter how venal, which provide them with money, status and authority. In times of national distress\u2014one has only to look at Nazi Germany\u2014all of these institutions, including the academy, are complicit through their silence or their active collaboration with radical evil. And our own institutions, which have surrendered to corporate power and the utopian ideology of neoliberalism<\/a>, are no different. The lonely individuals who defy tyrannical power within these institutions, as we saw with the thousands of academics who were fired from their jobs and blacklisted during the McCarthy era<\/a>, are purged and turned into pariahs.<\/p>\n

All institutions, including the church, Paul Tillich<\/a> once wrote, are inherently demonic. And a life dedicated to resistance has to accept that a relationship with any institution is often temporary, because sooner or later that institution is going to demand acts of silence or obedience your conscience will not allow you to make. To be a rebel is to reject what it means to succeed in a capitalist, consumer culture, especially the idea that we should always come first.<\/p>\n

The theologian James H. Cone<\/a> in his book \u201cThe Cross and the Lynching Tree\u201d writes that for oppressed blacks the cross was a \u201cparadoxical religious symbol because it inverts<\/em> the world\u2019s value system with the news that hope comes by way of defeat, that suffering and death do not have the last word, that the last shall be first and the first last.\u201d<\/p>\n

\"\"<\/a>

December 19, 1989: Students rallying in Wenceslas Square to demand a date for presidential elections, carrying “Havel” signs, flags, and banners. Source: Time Life Pictures\/Getty Images<\/p><\/div>\n

Cone continues: \u201cThat God could \u2018make a way out of no way\u2019 in Jesus\u2019 cross was truly absurd to the intellect, yet profoundly real in the souls of black folk. Enslaved blacks who first heard the gospel message seized on the power of the cross. Christ crucified manifested God\u2019s loving and liberating presence in<\/em> the contradictions of black life\u2014that transcendent presence in the lives of black Christians that empowered them to believe that ultimately<\/em>, in God\u2019s eschatological future, they would not be defeated by the \u2018troubles of this world,\u2019 no matter how great and painful their suffering. Believing this paradox, this absurd claim of faith, was only possible in humility and repentance. There was no place for the proud and the mighty, for people who think that God called them to rule over others. The cross was God\u2019s critique of power\u2014white power\u2014with powerless love, snatching victory out of defeat.\u201d<\/p>\n

Reinhold Niebuhr<\/a> labeled this capacity to defy the forces of repression \u201ca sublime madness in the soul.\u201d Niebuhr wrote that \u201cnothing but madness will do battle with malignant power and \u2018spiritual wickedness in high places.\u2019\u00a0\u201d This sublime madness, as Niebuhr understood, is dangerous, but it is vital. Without it, \u201ctruth is obscured.\u201d And Niebuhr also knew that traditional liberalism was a useless force in moments of extremity. Liberalism, Niebuhr said, \u201clacks the spirit of enthusiasm, not to say fanaticism, which is so necessary to move the world out of its beaten tracks. It is too intellectual and too little emotional to be an efficient force in history.\u201d<\/p>\n

The prophets in the Hebrew Bible had this sublime madness. The words of the Hebrew prophets, as Abraham Heschel<\/a> wrote, were \u201ca scream in the night. While the world is at ease and asleep, the prophet feels the blast from heaven.\u201d The prophet, because he saw and faced an unpleasant reality, was, as Heschel wrote, \u201ccompelled to proclaim the very opposite of what his heart expected.\u201d<\/p>\n

This sublime madness is the essential quality for a life of resistance. It is the acceptance that when you stand with the oppressed you get treated like the oppressed. It is the acceptance that, although empirically all that we struggled to achieve during our lifetime may be worse, our struggle validates itself.<\/p>\n

Daniel Berrigan<\/a> told me that faith is the belief that the good draws to it the good. The Buddhists call this karma. But he said for us as Christians we did not know where it went. We trusted that it went somewhere. But we did not know where. We are called to do the good, or at least the good so far as we can determinate it, and then let it go.<\/p>\n

As Hannah Arendt<\/a> wrote in \u201cThe Origins of Totalitarianism,\u201d the only morally reliable people are not those who say \u201cthis is wrong\u201d or \u201cthis should not be done,\u201d but those who say \u201cI can\u2019t.\u201d They know that as Immanuel Kant wrote: \u201cIf justice perishes, human life on earth has lost its meaning.\u201d And this means that, like Socrates, we must come to a place where it is better to suffer wrong than to do wrong. We must at once see and act, and given what it means to see, this will require the surmounting of despair, not by reason, but by faith.<\/p>\n

I saw in the conflicts I covered the power of this faith, which lies outside any religious or philosophical creed. This faith is what Havel called in his great essay \u201cThe Power of the Powerless\u201d living in truth. Living in truth exposes the corruption, lies and deceit of the state. It is a refusal to be a part of the charade.<\/p>\n

\u201cYou do not become a \u2018dissident\u2019 just because you decide one day to take up this most unusual career,\u201d Havel wrote. \u201cYou are thrown into it by your personal sense of responsibility, combined with a complex set of external circumstances. You are cast out of the existing structures and placed in a position of conflict with them. It begins as an attempt to do your work well, and ends with being branded an enemy of society. … The dissident does not operate in the realm of genuine power at all. He is not seeking power. He has no desire for office and does not gather votes. He does not attempt to charm the public. He offers nothing and promises nothing. He can offer, if anything, only his own skin\u2014and he offers it solely because he has no other way of affirming the truth he stands for. His actions simply articulate his dignity as a citizen, regardless of the cost.\u201d<\/p>\n

The long, long road of sacrifice and suffering that led to the collapse of the communist regimes stretched back decades. Those who made change possible were those who had discarded all notions of the practical. They did not try to reform the Communist Party. They did not attempt to work within the system. They did not even know what, if anything, their tiny protests, ignored by the state-controlled media, would accomplish. But through it all they held fast to moral imperatives. They did so because these values were right and just. They expected no reward for their virtue; indeed they got none. They were marginalized and persecuted. And yet these poets, playwrights, actors, singers and writers finally triumphed over state and military power. They drew the good to the good. They triumphed because, however cowed and broken the masses around them appeared, their message of defiance did not go unheard. It did not go unseen. The steady drumbeat of rebellion constantly exposed the dead hand of authority and the rot of the state.<\/p>\n

I stood with hundreds of thousands of rebellious Czechoslovakians in 1989 on a cold winter night in Prague\u2019s Wenceslas Square<\/a> as the singer Marta Kubisova<\/a> approached the balcony of the Melantrich building<\/a>. Kubisova had been banished from the airwaves in 1968 after the Soviet invasion for her anthem of defiance \u201cPrayer for Marta.\u201d Her entire catalog, including more than 200 singles, had been confiscated and destroyed by the state. She had disappeared from public view. Her voice that night suddenly flooded the square. Pressing around me were throngs of students, most of whom had not been born when she vanished. They began to sing the words of the anthem. There were tears running down their faces. It was then that I understood the power of rebellion. It was then that I knew that no act of rebellion, however futile it appears in the moment, is wasted. It was then that I knew that the communist regime was finished.<\/p>\n

\u201cThe people will once again decide their own fate,\u201d the crowd sang in unison with Kubisova. [Editor\u2019s note: To see YouTube photographs of the 1989 revolution and hear Kubisova sing the song in a studio recording, click here<\/a>.]<\/p>\n

The walls of Prague were covered that chilly winter with posters depicting Jan Palach. Palach, a university student, set himself on fire in Wenceslas Square on Jan. 16, 1969, in the middle of the day to protest the crushing of the country\u2019s democracy movement. He died of his burns three days later. The state swiftly attempted to erase his act from national memory. There was no mention of it on state media. A funeral march by university students was broken up by police. Palach\u2019s gravesite, which became a shrine, saw the communist authorities exhume his body, cremate his remains and ship them to his mother with the provision that his ashes could not be placed in a cemetery. But it did not work. His defiance remained a rallying cry. His sacrifice spurred the students in the winter of 1989 to act. Prague\u2019s Red Army Square, shortly after I left for Bucharest to cover the uprising in Romania, was renamed Palach Square. Ten thousand people went to the dedication.<\/p>\n

We, like those who opposed the long night of communism, no longer have any mechanisms within the formal structures of power that will protect or advance our rights. We too have undergone a coup d\u2019\u00e9tat carried out not by the stone-faced leaders of a monolithic Communist Party but by the corporate state.<\/p>\n

We may feel, in the face of the ruthless corporate destruction of our nation, our culture and our ecosystem, powerless and weak. But we are not. We have a power that terrifies the corporate state. Any act of rebellion, no matter how few people show up or how heavily it is censored, chips away at corporate power. Any act of rebellion keeps alive the embers for larger movements that follow us. It passes on another narrative. It will, as the state consumes itself, attract wider and wider numbers. Perhaps this will not happen in our lifetimes. But if we persist, we will keep this possibility alive. If we do not, it will die.<\/p>\n

Dr. Rieux in Albert Camus\u2019 novel \u201cThe Plague\u201d is not driven by ideology. He is driven by empathy, the duty to minister to suffering, no matter the cost. Empathy, or what the Russian novelist Vasily Grossman<\/a> called \u201csimple human kindness,\u201d becomes in all despotisms a subversive act. To act on this empathy\u2014the empathy for human beings locked in cages less than an hour from us [here in Princeton], the empathy for undocumented mothers and fathers being torn from their children on the streets of our cities, the empathy for Muslims who are demonized and banned from our shores, fleeing the wars we created, the empathy for poor people of color gunned down by police in our streets, the empathy for girls and women trafficked into prostitution, the empathy for all those who suffer at the hands of a state intent on militarization and imposing a harsh cruelty on the vulnerable, the empathy for the earth that gives us life and that is being contaminated and pillaged for profit\u2014becomes political and even dangerous.<\/p>\n

Evil is real. But so is love. And in war\u2014especially when the heavy shells landed on crowds in Sarajevo<\/a>, sights so gruesome that to this day I cannot eat a piece of meat\u2014you could feel, as frantic family members desperately sought out loved ones among the wounded and dead, the concentric circles of death and love, death and love, like rings from the blast of a cosmic furnace.<\/p>\n

Flannery O\u2019Connor<\/a> recognized that a life of faith is a life of confrontation: \u201cSt. Cyril of Jerusalem, in instructing catechumens, wrote: \u2018The dragon sits by the side of the road, watching those who pass. Beware lest he devour you. We go to the Father of Souls, but it is necessary to pass by the dragon.\u2019 No matter what form the dragon may take, it is of this mysterious passage past him, or into his jaws, that stories of any depth will always be concerned to tell, and this being the case, it requires considerable courage at any time, in any country, not to turn away from the storyteller.\u201d<\/p>\n

Accept sorrow\u2014for who cannot be profoundly sorrowful at the state of our nation, the world and our ecosystem\u2014but know that in resistance there is a balm that leads to wisdom and, if not joy, a strange, transcendent happiness. Know that if we resist we keep hope alive.<\/p>\n

\u201cMy faith has been tempered in Hell,\u201d wrote Vasily Grossman in his masterpiece \u201cLife and Fate.\u201d \u201cMy faith has emerged from the flames of the crematoria, from the concrete of the gas chamber. I have seen that it is not man who is impotent in the struggle against evil, but the power of evil that is impotent in the struggle against man. The powerlessness of kindness, of senseless kindness, is the secret of its immortality. It can never be conquered. The more stupid, the more senseless, the more helpless it may seem, the vaster it is. Evil is impotent before it. The prophets, religious leaders, reformers, social and political leaders are impotent before it. This dumb, blind love is man\u2019s meaning. Human history is not the battle of good struggling to overcome evil. It is a battle fought by a great evil struggling to crush a small kernel of human kindness. But if what is human in human beings has not been destroyed even now, then evil will never conquer.\u201d<\/p>\n

_______________________________________<\/p>\n

\"\"<\/a>Chris Hedges spent nearly two decades as a foreign correspondent in Central America, the Middle East, Africa and the Balkans. He has reported from more than 50 countries and has worked for <\/em>The Christian Science Monitor, National Public Radio, The Dallas Morning News and<\/em> The New York Times, for which he was a foreign correspondent for 15 years. Hedges was part of the team of reporters at <\/em>The New York Times awarded a Pulitzer Prize in 2002 for the paper\u2019s coverage of global terrorism. He also received the <\/em>Amnesty International Global Award for Human Rights Journalism in 2002. The <\/em>Los Angeles Press Club honored Hedges\u2019 original columns in <\/em>Truthdig by naming the author the Online Journalist of the Year in 2009 and again in 2011. The LAPC also granted him the Best Online Column award in 2010 for his <\/em>Truthdig essay \u201cOne Day We\u2019ll All Be Terrorists<\/a>.\u201d Hedges is a senior fellow at <\/em>The Nation Institute in New York City and has taught at Columbia University, New York University and Princeton University. He currently teaches inmates at a correctional facility in New Jersey.<\/em><\/p>\n

Go to Original \u2013 truthdig.com<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

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