Israel and Palestine - I Support the Correct Side

 

 

 

2. The Holy Land is called the Fifth Gospel because pilgrims often find their lives and spiritualities transformed after a visit. The name "Fifth" is a reference to the four canonical Gospels recognized by most Christian denominations: Mark, Matthew, Luke, and John. These books are part of the Bible, the central Christian scriptures, and form the most important part of it as they pertain to the life, ministry, and message of Jesus Christ. By traveling to Israel, believers find the concrete reality that they used to know only through words and images. Since religion is usually the most important aspect of a pilgrim's life, such an experience of meeting the concrete tends to be extremely profound, thus garnering the name "The Fifth Gospel".

3.

        The olive tree is a common sight in Palestine. For many, it represents the values of attachment to land and family and a steadfastness in all things. For East Cobb, a good symbol would be the iPhone. It represents modernity, consumer culture, internet use, digital media, and the fast-paced world of America today.

Chapter 8 - The Ancient Iranian Nation

 
 

 

 

 

 1.

            Chapter 8 talks much about the role fear plays in politics. In his explorations of Iran, Steves reflects on the fear of the other shared by both Iranians and Americans. It is important to note that Steves was writing in a time of particularly tense relations between Iran and America. Americans fear Iran because of its Islamic nature and hostility to our country, as seen in situations like the hostage crisis and the funding of terrorist groups. On the other side, Iranians see America as a country that hates them, whose presidents are willing to bomb and destroy their home at a moment's notice (page 197). With this in mind, Iran's leaders use this to stifle dissent and consolidate power over the country by asserting that they are the only ones stopping America, the "enemy". Despite this, Steves almost universally encounters hospitality and a welcoming spirit among Iranians, showing that a country does not always reflect its people.

  2.

        Iran is an interesting and beautiful country, but any prospective travelers from America must heed some advice. Firstly, America has no diplomatic relations with Iran, so in order to get a visa there, one must head to an Iranian Embassy in another country. Secondly, there are strict rules on dress in Iran, especially for women, so travelers generally must heed them. Thirdly, many people there do not speak English, so be prepared for a language barrier. Additionally, credit cards aren't accepted, so one must bring all required money in cash. If you want to get a drink in Iran, you'll be disappointed, as the strict Islamic government forbids the creation or selling of any alcohol. Overall, Iran is a great and welcoming country which can offer travelers a unique experience.

     

Chapter 7 - European Drug Laws

 

 

 

1.    Dutch society views drugs like marijuana with an attitude of gedogen - which refers to the concept of tolerance by law-enforcement authorities (page 172). In the U.S., this is not so, as law enforcement authorities have generally, if varying state by state, taken a rather zero-tolerance approach to drugs like marijuana: it is totally illegal. In states where it isn't, the only legal form is often via medical prescription. American legal opposition to marijuana has a long legacy. Part of this is reflected in our Anglo Protestant cultural heritage, which is often heavily opposed to drug use. In history, this can be seen in the Prohibition of the early 20th century, the War on Drugs, and modern opposition to vaping and cigarettes. Our historical prohibitionist attitudes mirror those of other Protestant countries like Sweden, developing temperance movements and the like.

 2.

     Many countries and U.S. states have used legal technicalities to circumvent laws against marijuana use. Rather than legalizing, many jurisdictions will instead "decriminalize", keeping prohibitionists laws de jure but choosing not to enforce them (page 183). One of the biggest obstacles for many countries wishing to legalize is the U.S.. This is because our government can use its massive world presence to threaten prospective legalization with cuts to trade or foreign aid (page 183). America using its power to bully other countries into compliance is a common theme in post WW2 world history.

 

Chapter 6 - TURKYE STRONG!!! ISLAM FOREVER!!!

 5. 

            Steves shows the reader a Turkey on the crossroads between old and new.  He gives us a picture of a modernizing Istanbul which shows a microcosm of a country undergoing a tense political moment (page 150). As the country becomes more connected with the West, old traditions die out, but in the back corners of the country, many live as they have for centuries: a shepherd tends to his sheep while his son plays a bone flute (page 155). Contrasts like these define most of the developing world. In the U.S., our culture has modernized far more than Turkey's. It also is more willing to abandon old ways. 

 7.

     In the chapter, Steves speaks of the misconceptions Westerners, especially Americans, have about Muslims and Muslim countries. To many of us, Islam immediately brings to mind images of crazed terrorists and angry fundamentalists who want to destroy peoples of other religions. But as Steves shows, this couldn't be further from the truth. The vast majority of Muslims carry little ill will against the West and are perfectly welcoming to Christians. It's a little strange to think that such similar belief systems would stir between themselves such hateful feelings, but that is the way of our world. 

Chapter 5 - Denmark? More like... LIBERALMARK!

 

 

1.

        In describing Denmark's society, Steves refers to it as following a different conception of the social contract than America. A social contract is a concept in political philosophy that justifies the authority of the state in terms of consent, usually implicit, given by the citizenry. Steves uses the idea as a more general way of describing how people view their society and what people must sacrifice to live harmoniously. Denmark, he says, operates under a more Roussean concept of the social contract whereas America operates under a more Lockean concept of the social contract (pages 131 & 132). What this means is that Danish people view their society as something they must sacrifice some things for to achieve the greater good. In America, Steves says, we operate on a ruggedly individualistic basis wherein the state should try to stay out of personal affairs as much as possible. This also implies less obligations to ones countrymen. There's definitely some truth to Steves's assessment of American culture, but it's a bit to broad. For one, the rise in popularity of Denmark-like welfare state approaches, with their concomitant taxation levels, shows that a large part of America is far less friendly to the "Lockean" idea than it seems. Also, the popularity of patriotism in America points towards a popular conception of person and government that puts stronger obligations on citizens towards their country than the ascribed mentality of "Just keep the government off our backs." (page 132) implies.

3.

        Taken the wrong way, hygge seems like a key concept in a society dominated by hedonism. I suppose it doesn't have to though. 

        So, here is Hayden Michael Menezes's guide to creating hygge in a teenager's life:

                The most important part about encouraging hygge is a daily schedule. Spontaneity is important, but true happiness comes day-in day-out.

                6:00 am - Wake up

                6:05 am - 5 minute shower at 75 degrees F

                6:10 am - 1st dose of 500 mg THC (it's medical don't worry)

                6:15 am - Breakfast: a fried egg, brioche toast, and shiitake mushrooms

                6:20 am - Go outside on a 10 km run; if I see someone, I do the first thing to them that comes                                 to mind

                8:00 am - Come home to brush teeth and do my 2nd dose of THC (amount unspecified)

                8:20 am - Do 100 jumping jacks and 100 squats while watching gory B-movies.

                9:00 am - Go to the city to collect my unemployment subsidies and hit up the THC 

                                 dispensary. 

                12:00 pm - I return home to take a 30 minute power nap.

                12:30 pm - After this, I kinda just do what I want to.

                2:00 am - Sleep

            As you can see, the true spirit of hygge embodies the concept of Kantian autonomy. I obey no authority outside my own freedom, and the result is extreme contentment. Also, following in the spirit of the great individualists before me, I have little-to-no meaningful relationships.

Chapter 4 - Latin Americans Actin' Up

 

 

 

 

 

 1.    Founding Father Thomas Jefferson said once that, "Travel makes a person wiser but less happy." He meant that travel around the world truly expands one's knowledge of Earth and the human condition, but by dispelling ignorance, one no longer feels as innocent and free of worry for the world and one's fellow man. Rick Steves's travels in the sorry country of El Salvador demonstrate this clearly. Being both rich and intent on getting the fullest picture of the country, he travels between the worlds of El Salvador's few rich and its many poor (page 124). What he sees is a place dominated by extreme economic justice perpetrated by greed propelled in large part by his own beloved America (page 115). In my life, there have been many instances of me trading my happiness for wisdom, but I'd feel a little uncomfortable sharing some, so I'll share something a little more innocent. When I was about 9, my cat Minuit died. Now, I had actually lost some family members before this, but I was too young to actually be affected emotionally. But I loved Minuit, and when she died, it was the first real time I had to grapple with death. I was distraught, at least as distraught as a sheltered 8 year old can be, and was just saddened. In that little way, I had traded the happiness of the ignorance of death with the wisdom of its knowledge (on an emotionally intimate level). 

4.    An El Salvadoran Liberation Theologian is quoted in the book as saying "Part of our vow of obedience to the Church is disobedience to the Church." This is a pretty vague statement and can be taken in a variety of ways, some less orthodox than others. A charitable analysis would say that while one must be absolutely obedient to the Church in her divine element, many aspects of its human leadership are imperfect, sometimes terribly so. In the book, this attitude is possibly seen in Steves distinction between the "Church's official hierarchy" supporting the right wing of El Salvador and individual priests and nuns supporting the left wing. I say possibly because the real life relationship between the Church and Liberation Theology, an extremely heterogeneous philosophical tendency, is a bit more complex than Steves makes it out to be. So, it's quite possible that the quote may be little more than a rationalization of heterodoxy. Additionally, the quote shows how civil disobedience, a large part of Latin American Liberation Theology, connects with spirituality, as devotion to the higher authority of God impels many to disobey the imperfect authority of a state.

Chapter 3 - La Unidad de Europa!

 

 

1.    European and American governmental standards are well known for their differences. Generally, America is considered to have far more "right-wing" politics when compared to Europe. What that means in this context is that America generally has a smaller welfare state than most European countries and that we take a more "law-and-order" approach to issues of public morality. The main issue I will focus on is how "big" the state is in both approaches, America's being small and Europe's being big. Frankly, Steves's comparison sets up a somewhat disappointing theme for the rest of the book: his ever-insistence on shoving complex political issues into easy-to-understand dichotomies. Obviously, this habit isn't absolute, but it rears its ugly head in many of the book's chapters.

        That being said, it's not like there aren't some general differences between the two continents. Many European states have much more extensive taxes and government services than many American states. For example, Switzerland has high taxes with high pensions, childcare services, unemployment subsidies, subsidized housing, subsidized college, and so on (page 55). One looking at these services compared to what America offers may feel let down by what we have. After all, these government services have had many good effects, and the people often feel all the better for it. At least, that's how Steves presents things, and I'm not exactly in a place to argue against his findings. However, the debate between big and small government is not just one of pragmatism and finding the best way to secure a good that both sides agree on. It concerns the basic theoretical principles that underlie any state. Should the government be so big that it dominates the well-being of many? Does such a state undermine subsidiarity? Honestly, I'm skeptical of the morality of the large Euro-style welfare democracy, and in Europe, I see the signs of much moral decay, but I'm very unsure on the exact size that the state should take. So, I give my trust to a more American system but warily; I need to learn much more about political philosophy to really decide.

 

3.

        Rick Steves in his book comments on the different attitudes that Europeans generally have towards morality when compared with Americans. The two main issues he focuses on are public morality, which is how the law is in relation to immoral acts, and sexuality. European countries tend to have a hands-off approach to "legislating morality" on matters like sexuality or drugs when compared to America (page 82). Many European countries allow these immoral acts whereas American states tend to legislate against them, directly or indirectly. As a side note, I think the idea of the state and law being somehow "morally neutral" is utter tosh. Any law only exists insofar as to achieve some kind of good. Additionally, many states in Europe seem to operate under the idea that rights somehow extend to evil acts, an idea which I find extremely dubious. But, to return to the topic, Europe also takes a far more cavalier stance on sexuality than America. Nudity is not so looked down upon than in America; contraceptives are given out freely at some tourist centers; and people generally seem to take a casual view towards sex (pages 90 & 91). Almost none of this would fly in America, and we should keep it that way.