Silent March for Justice

Anger, articulate and otherwise, percolated up through the speeches at Saturday’s rally for justice at the Legislature. The anger was directed at a succession of governments and a justice system, together perceived as coddlers of young killers. The message: when it comes to youthful perpetrators of violent crime, judges and legislators are milksops, afraid of ramping up minimum penalties and ambivalent about meaningful consequences.

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No one there was ready to take up a vigilante stance, but the frustration of deferred justice was great enough to wonder about this, at least as a future subtext. Was this an option discussed around the tables of homes that had lost a son, daughter, friend? If so, entirely understandable, perhaps even cathartic.

I had the feeling though, sitting there on the edge of the small crowd, that people were wrestling with a Cohenesque, “things sliding in all directions” future. Not yet apocalyptic, but close. People were asking, how did we get here and where are we going? When murderers were doing one sixth of a twenty-five year life sentence, when cutthroats were getting out on bail and allowed to roam for two years before being called back to an ineffectual trial, when punks with bats take the conscious-life of an elderly man and are hand slapped and given warnings as they head out on their parole, where then is the light of the future?

There are other forces at work of course, economic and bureaucratic, but primarily, the gradual reduction of penalties for violent crime is a consequence of our increased sensitivity to victims. It’s not that we don’t recognize that those who have been maimed or killed, or those who have lost a son or daughter, sibling or friend, to violent crime are truly victims. It’s that we have also come to see that perpetrators of violent crime may also have been victims. And we believe justice isn’t done if a crime is taken only at face value. The “story” of violence and crime, we believe, is beneath the surface. As well, because we see the indicted as at least part victim, we believe in rehabilitation. This we take as a sign of a progressive society.

But for those who have lost someone intimately close to them this is nothing but an egregious twist of logic. Evidence of a screwed-up society. And while I couldn’t agree with all that was said, neither could I disparage or ignore any of the voices.

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Where and when will justice and mercy kiss? I don’t know. Until we enter an age of wisdom and peace, we will have to strive to weigh things rightly to keep from entering the alternative. From the slain to the slayer, from the injured to the inured, from grieving family to grieving family we will need to come together with our scales and balances, not mentioning forgiveness, just working on fairness as a start toward other possibilities. And fairness requires that we listen first to the voices of the aggrieved. By taking away their recourse to justice there will be nothing for them to offer back.

Men of imagination: The Imam and the Pastor

The Imam is tall, slender, academic but in a wholly engaging way. The Pastor has a boxer’s build and is as fiery and passionate as a Pentecostal can be. The Imam’s eyes light up with experience and intelligence as he speaks of his Islamic faith. The pastor, reflecting on Christianity’s teaching on peace, radiates an urgent and hard won love. The Imam looks at the pastor with the tenderness of a mother and says he likes him even though he’s a Christian. The pastor returns the gaze and then looking back at the camera, says, “I love him because my faith teaches me to love my brothers. He is my brother, we are husband and wife, for the sake of ourselves and of our children we must stay together, we must not separate.”

Imamandpastorposter This exchange of humanity goes on even as they speak of the teachings of their diverse faiths. A diversity says the pastor–without any note of paradox–that allows them to live together. And they have been living and traveling together for the past 12 years.

This dialogue and human exchange is rare enough. Now consider that the contextual experience, the immediate history of each man is one of having personal and community property burned and looted, and as having lost family members to a raging violence endorsed and perpetrated by each of these men upon the other and upon their perspective religious communities.

I had the opportunity to view this remarkable documentary the other evening at All Saints. It’s a film of reconciliation–of how perpetrators of violence become instigators of peace–and it should be required viewing in mosques and churches across the country.

When you consider the pressure upon these men to take revenge, to keep the cycle of reciprocal violence going, when you consider the slender thread of trust that had to hold all the these opposites and the oppositions together, that had to overcome the welling up of unbidden hate…as for example–in the early stages of their relationship, the very real temptation the pastor had to smother the sleeping Imam with his own pillow–you understand you are in the presence of something like a modern miracle.

You understand that in some deeper sense both are Imams, and both are pastors. They have become brothers. Not because either has given up their faith. In fact, we come to see that it’s precisely a closely practised faith that allows each man a connecting point beyond their situations.

The Quality of God’s Image

In Graham Greene’s novel, The Power and Glory, the priest, known only as the “whiskey priest,” does not find his salvation…at least not in any way that would be recognized by his church. He is, as he himself says, a bad priest, given to drink, slipshod at his clerical tasks, and somewhere along the way he fathered a child.

There had been a time he was considered a good priest. A time when he believed it himself. And if not quite believing it, believing he could aspire to such as long as stayed within the structures of the church with his piety out front and hardened around him. greene

But it’s when he’s on the out, living within the givenness of his “sin,” that God meets him. And it’s in a soiled and stinking and overcrowded prison cell, where he finds beauty and his own humanity. Here in the company of his own, the weakest kind of flesh, his heart swells with the compassion of Christ. Swells even for the immensely pious woman who counts herself far above the fornicators, thieves, drunkards and beggars that share the cell.

This, then, was the “whiskey priest’s” revelation: “When you visualized a man or woman carefully, you could always begin to feel pity…that was a quality God’s image carried with it…when you saw the lines at the corner of the eyes, the shape of the mouth and how the  hair grew, it was impossible to hate. Hate was just a failure of imagination.”

  • The prison scene is not only one of the great pieces of English literature, it is  a scene of profound theological depth.
  • Greene published this book in 1940. In 1954 a ban was placed upon the book by the Vatican.

Once more to Cardenas

Friday evening was a Cuban reunion of sorts. We four couples (and some friends) who had shared company in Cuba, gathered at the Blue Chair cafe to hear the great Bomba. Three of the six-piece band are from Cuba. Bomba Our friend Philip, who has no social hesitations, soon discovered the details of the Cuban musicians, and would have, if it were possible, invited them back to his place for an extended concert. This is something he successfully accomplished with another band during our stay in Veradero. I listened in as Luis, the leader, explained to Phil how his association with an artists community allowed him leave of Cuba as well as an ability to make return visits. This however, wasn’t the case with the drummer from Matanzas. Such are the mysteries of Cuban emigration.

I was again reminded of our visit to Cardenas. On that late February day we rode a short ten miles from Veradero to Cardenas to met Oscar, a friend our companions John and Odette had met on a previous visit to Cuba. Our taxi, after its race with a 58ish Pontiac–a race that gave us several life-flashing-in-front-of-our-eyes moments–drove into what John called, “the real Cuba.”

The “real” Cuba is an eviscerated thing. Like the two-days-dead chicken we came across on a sidewalk at the edge of the city, it’s splayed body open to reading. But Cuba is harder to read than chicken entrails.

Che on stadium The checkered entrepreneurial glory of the 20’s–50’s was long gone. But so too were the dreams of a struggle that was to sweep away a corrupt dictatorship and leave a collective, in want of nothing, in its wake.

Today Cuba is one animal with two backs. The increasingly prosperous Cuba, paid for by tours of whites; and the decaying Cuba, haunted by principals of a revolution that looks out from billboards and sides of buildings through the eyes of the two (once) revered revolutionaries. But horse and bicyclethose eyes are now full of smoke, the revolutionary symbols, the beret and star, cigar in teeth, the bearded profile, the fatigues, rendered hollow, bereft by the gutted sugar cane factory, the eternally postponed train, and the kneeling and prostrate habitations.

We walked this prone, prostrate Cuba for an afternoon. Narrow streets, fissured and pock marked, cracked open domiciles slumping on burdened sidewalks. Cinder block and and concrete squares. Blistered paint on the ironwork that covers window holes. And occasional architectural intrigue, as with the stone cathedral–closed to comers.

Domino players And other sightings and impressions: Clusters of young people sitting on sidewalks, backs to the walls. Old men, selling guava, shouting in the street, lost faith in ideology, a child playing with a 30 foot length of video tape. Two young men playing dominoes on a make-shift table held on their laps. And everywhere, underfed horses pulling carts for passengers–calling them coaches would be an overstatement. And ubiquitous bicycles exceeding load limits–one man balancing a washing machine on what had to be a fortified rear fender.

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Later in the afternoon, Oscar, our new friend and guide, hailed us a buggy and off we went to his house. We clacked along curling pavement, and across Odette and Deb in cart cracked stone intersections. We rode the wrong way on streets designated as one-way, but the traffic rules are suspended, all except the main streets.

Upon arriving we met Oscar’s mother, a compact woman who smiled incessantly. We were invited to sit down in the front room and were offered coffee and rum. We talked of family. The neighbour was introduced as Oscar’s second mom. She also smiled constantly. We asked her, through Oscar, about her family. We were told of children, uncles and aunts. The neighbour very much hoped we would come to see her home as well.

Oscar and his momShortly an uncle of Oscar’s arrived. He manoeuvred his bicycle into the small  portico and sat down on the edge of a couch. He was  wearing a forties suit coat, faded blue baseball cap–permanently fixed–rolled up white slacks and sneakers with toe-holes worn through the canvass. He was 87. We asked about his occupation. He was mechanic and had worked on diesel trains. John asked about his life before the revolution and he pinched his lips and shook his head, as if keeping a lock on stories that could cost things untold. Stories now lost through a controlling, ubiquitous, inexplicable fear.

We talked of lighter things… Oscar had helped build his family’s house. A two-Oscar's Unclestory concrete square, comfortable, and by Cardenas’ standards, of a higher stratum. From the front room we toured the kitchen and bathroom and an upstairs with its three small partitions forming bedrooms. A small patio at the rear of the house had a large concrete sink and an enclosure with a pig. We returned from the brief tour and shooed away flies attracted to the sweet rum.

Oscar had retrieved a cd-player and put on some Latino music. John, and his wife Odette–who never misses a chance to dance–mamboed round the front room. We talked more and smiled at each other, and as guests, aware of a simple charm presiding over our time.

John in Oscar's patioOur friends had brought Oscar gifts. Newspapers, reading material (Oscar loves to study language, and if there is a key to advancement and even emigration, it’s through language.) Also t-shirts, a new pair of Dockers and a CD-Walkman. Every item was passed around. It was Christmas, a birthday…more rum was offered, cigarettes were lit.

The father came through and shook hands, silent but smiling, retrieving a smoke and then leaving, to walk or wander. Oscar’s eight year old nephew arrived back from school. Neat and clean in his uniform. Without hesitation or instruction, he offered me his hand. Demure and smiling he moved on, bending forward and in turn kissing Deb and Odette on their cheeks and shaking John’s hand before skipping upstairs to change.

What will become of the light in the nephew eyes? What of Oscar? Of Cardenas? Earlier, while walking the streets by the crumbling factories along the shore, Oscar repeatedly dreamt-out-loud about his hope of leaving Cuba. A grey government migration building, imposing and vacant except for one car in the drive, spoke a death-knell to his hope. But still, despite this desperate longing came the Cuban laugh in all its expansive capacity.

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There lives here a gracious horizon of life, perhaps ennobled by threads of hope,  woven together. There is an obvious decrepitude on all the surfaces. Yet, from within, the colours of survival, of life and love and breath, shine through at places. All the colours of a vibrant spirit, of life not yet utterly defeated.