Tuesday, October 9, 2012

Drones of War or Doves of Peace?

by Rev. Loren McGrail


How do you stop terrorism America?
Stop participating in it!
Everyone’s worried about stopping terrorism.
Well, there really is an easy way. Stop participating in it.
Noam Chomsky

How do we stop participating in acts of terror? One way is to wake up to the fact that our country has been involved in extrajudicial killing for years-- at least for ½ century without drones. From the U.S. Phoenix Program in Viet Nam to assassinations in Latin America throughout the 1980s, we have been involved in covert CIA and Special Forces targeted assassinations. One way is to call into the question whether any war can ever be said to be just. One way is to call into question the rationalization that drones are more precise and safer forms of waging war or killing. One way is to begin to name the illegality of “double-tap strikes” where rescue workers are killed or the immorality of “signature strikes” where people at weddings or funerals are targeted. It means to begin to question the legitimacy of just war theory for countering terrorism. It means being horrified that our President has a “kill list” or personally names individuals to be “targeted” including a 16 year old American citizen. It means really looking at the carnage of war--- the mangled corpses of schoolchildren killed in Afghanistan, mothers scratching through rubble heaps in Yemen looking for body parts. It means listening to the stories of people bombed or terrorized living under drones. It means counting everyone even those our government says are “military combatants” in the body count. It means calling into question the very idea of proportionate collateral damage.

There are many legal and constitutional questions surrounding the use of drone warfare. Over the past few months many people have begun to write about many of the issues I have just named. Reports and studies are coming out from respected institutions like Stanford and New York. Websites have sprung up across the country to track both the strike counts and the rising global resistance movements. In addition, people are risking jail terms to put the use of these killer drones on trial while still others are marching insolidarity in northern Pakistan to say not all Americans support these drone attacks, to say we stand with you in your suffering.

What is striking to me, as a faith leader, is how few are the voices of our faith leaders. Awake to Drones began as an attempt to bring these voices forward from a variety of traditions to question killing and the use of drones for war making and surveillance.

As a Christian minister I will be exploring over the next few months on this blog some of these same questions and concerns through the lens of my faith. I will explore these issues from my reading of what scripture has to say and through deeply held beliefs about what it means to be human, to follow a man who calls us to follow the path of nonviolence and who was brutally murdered by empire. Finally, like the late great Abraham Heschel, I believe that “God’s presence unites us, and God is present wherever man is afflicted, and all humanity is embroiled in every agony wherever it may be.” Thus, I believe God is in agony over each and every death and desires us to seek nonviolent solutions to our problems. I also believe that international law and human rights are frameworks that we should use instead of violence. America participates in terrorism when it violates these laws and resorts to violence.  It becomes the very thing it seeks to counter and it inspires or creates new militant resistance thus perpetuating the cycle of the violence it seeks to stop.



Monday, October 1, 2012

Drone Surveillance: "Tracing Our Journeys"?

by Newland Smith

“Lord, you have searched me out and know me; you know my sitting down and my rising up; you discern my thoughts from afar. You trace my journeys and my resting-places and are acquainted with all my ways … Where can I go then from your Spirit? Where can I free from your presence?”  (Psalm 139 : 1-2; 6)

These verses bear witness to the Israelites’ conviction that Yahweh, their creator and protector, knew their innermost thoughts and even “traced their journeys.”

God’s intimate presence is also captured in the following opening words of the Collect for the Holy Eucharist: “Almighty God, to you all hearts are open all desires known, and from you no secrets are hid.” (Book of Common Prayer, p. 355) God’s creatures even though countless times they were tempted to be like God, are reminded of the limits God placed on them. God’s creatures have no business in letting their government act like God as it begins to employ drones to track the journeys of its citizens. Hence there is urgency in this call to “Awake to Drones.” Too many American citizens have become complacent and acquiescent as their government in the name of the war against terror infringes on their civil liberties.

Being involved in the work of the Committee against Political Repression for the past two years, I am very aware of the invasiveness of the FBI in the lives of those who speak out in opposition to particular US foreign policies. For example some of the twenty-three antiwar and peace activists who were issued subpoenas to appear before a Grand Jury in Chicago are Colombian and Palestinian solidarity workers. Many helped organize the protests at the 2009 Republican National Convention in St. Paul, Minnesota. Ninety-eight members of the faith community signed the statement, “Chicago Faith Community Statement on the FBI Raids and Grand Jury,” which ended with these words, “We denounce the use of fear and the far-reaching labeling of critical dissent as ‘terrorism’ that tramples on not only our right, but our duty to dissent as people called to a moral standard of justice for all.” I remember carrying a sign with the words, “FBI raids and Grand Juries chill God’s Call to peacemaking,” at the rally in front of the FBI Chicago headquarters on Roosevelt Road just two weeks after the initial FBI raids on the homes of some of those issued subpoenas. As a member of the Episcopal Church’s Standing Commission on Social Justice and Public Policy, I helped introduce a resolution on American civil liberties to the 77th General Convention this past summer. The third resolve of this resolution which was adopted reads as follows: “That the General Convention express its concern through its Office of Government Relations that the use of the antiterrorism and Effective Death Penalty Act, the Patriot Act, and the Supreme Court decision in Holder vs. Humanitarian law Project have a chilling effect on God’s call to peacemaking and unduly impact the Arab, Palestinian, and Muslim communities in the United States.”

Jesus tells his disciples to fear not yet as Americans our government increasingly is making us fearful of terrorists. John Mueller names this fear as “terrorphobia.” (Mueller, “Terrorphobia: Our False Sense of Insecurity,” The American Interest, May/June 2008.) Mueller in his article also states that by 2008 the United States had spent more than $300 billion on the Department of Homeland Security which he describes as a second defense department. The very likely domestic use of aerial drone spy planes will simply exasperate our fear of potential terrorists.

On February 12, 2012 President Obama signed into law the Federal Aviation Administration Air Transportation Modernization and Safety Improvement Act (HR 658). This act would, in part, allow domestic use of aerial drone spy planes. Congress also passed a $63 billion Federal Aviation Administration appropriations bill that could result in 30,000 unmaned aerial vehicles across the United States by the end of this decade for warentless aerial searches. Robert Cook writes, “The Department of Homeland Security has stated, “the primary objective of WAASS (Dept. of Homeland Security) Wide Area Aerial Surveillance System) is to provide persistent, long-term surveillance over urban and rural terrain. The surveillance system will have electro-optical capability for daylight missions, and infrared capability for day or night operations. The sensor shall integrate with an airborne platform for data gathering. The imaginary data will be displaced at the DHS Operations later, with forensic analysis within 36 hours of the flight.” (More at Wide Area Aerial Surveillance System (WAASS) solicitation.

As early as December 2011 the ACLU issued its report, “Protecting Privacy From Aerial Surveillance : Recommendations for Government Use of Drone Aircraft”: Report by Jay Stanley and Catherine Crump. The authors point out the potential threat to Americans’ privacy and say, “the Courts should impose limits on the use of drones for surveillance, prohibiting them from becoming pervasive.” (p. 13) The report ends by recommending at a minimum “the following core measures be enacted to ensure that this [imposition of “rules, limits and regulations on UAVs as well in order to preserve the privacy Americans have always expected and enjoyed.”] happens:
- Usage restrictions. UAVs should be subject to strict regulation to ensure that their use does not eviscerate the privacy that Americans have traditionally enjoyed and rightfully expect. Innocent Americans should not have to worry that their activities will be scrutinized by drones. To this end, the use of drones should be prohibited for indiscriminate mass surveillance, for example, or for spying based on First Amendment-protected activities. In general, drones should not be deployed except:

Where there are specific and arguable grounds to believe that the drone will collect evidence relating to a specific instance of criminal wrongdoing or, if the drone will intrude upon reasonable expectations of privacy, where the government has obtained a warrant based on probable cause; or

Where there is a geographically confined, time-limited emergency situation in which particular individuals’ lives are at risk, such as a fire, hostage crisis, or person lost in the wilderness; or

For reasonable non-law enforcement purposes by non-law enforcement agencies, where privacy will not be substantially affected, such as geological inspections or environmental surveys, and where the surveillance will not be used for secondary law enforcement purposes.
- Image retention restrictions. Images of identifiable individuals captured by aerial surveillance technologies should not be retained or shared unless there is reasonable suspicion that the images contain evidence of criminal activity or are relevant to an ongoing investigation or pending criminal trial.

- Public notice: The policies and procedures for the use of aerial surveillance technologies should be explicit and written, and should made public. While it is legitimate for the police to keep the details of particular investigations confidential, policy decisions regarding overall deployment policies – including the privacy tradeoffs they may entail – are a public matter that should be openly discussed.

- Democratic control. Deployment and policy decisions surrounding UAVs should be democratically decided based on open information – not made on the fly by police departments simply by virtue of federal grants or other autonomous purchasing decisions or departmental policy fiats.

- Auditing and effectiveness tracking. Investments in UAVs should not be made without a clear, systematic examination of the costs and benefits involved. And if aerial surveillance technology is deployed, independent audits should be put in place to track the use of UAVs by government, so that citizens and other watchdogs can tell generally how and how often they are being used, whether the original rationale for their deployment is holding up, whether they represent a worthwhile public expenditure, and whether they are being used for improper or expanded purposes.
Congress is beginning to wake up the implications of the Federal Aviation Administration Air Transportation Modernization and Safety Improvement Act. In June Senator Rand Paul introduced S. 3287, “the Preserving Freedom from Unwarranted Surveillance Act of 2012.” This act would "prohibit the uses of drones by the government except when a warrant is issued for its use in accordance with the requirements of the Fourth Amendment with the following exceptions: 1) patron of national borders; 2) when law enforcement possesses reasonable suspicion that under particular circumstances, swift drone action is necessary to prevent 'imminent danger to life;'; 3) high risk of a terrorist attack." This act also "specifies that no evidence obtained or collected in violation of this Act can be used/admissible as evidence in a criminal, civil, or regulatory action."

A month later Representative Poe of Texas introduced H.R. 6199, “Preserving American Privacy Act of 2012.” This Act would prohibit any Federal agency from authorizing “the domestic use of an unmanned aircraft … for law enforcement purposes or for surveillance … except pursuant to warrant and in the investigation of a felony.” (Sec. 2) The next three sections address the “Limitation on domestic use of Drones in Federal Criminal Investigations,” “No use of Drone Evidence in Administrative Hearings,”, and “No Authorization for Domestic Use in Private Surveillance.”

Stay tuned for updates on the status of these two bills when Congress returns to work in September.

The Buddha On Love

Previous installment: "The Buddha and a Culture of Violence"

by Jack Lawlor

We haven't heard the word "love" used genuinely in our political discourse in the United States since Dr. Martin Luther King -- despite torrents of skepticism and doubt from all quarters -- changed this nation profoundly by both preaching it and practicing it.

In the West, Buddhism tends to be known for its remarkable focus on the practice of meditation, perceived to be the cultivation of wisdom. But although raised to be a warrior by his father, the local king, love is the essence of the Buddha and his teaching. After approximately 45 years of teaching up and down the dusty roads of northern India, the Buddha stated that he teaches but one thing -- the liberation of suffering -- out of his love and compassion for all beings.

Some witnessing Buddhist peace demonstrations in the Chicago area have encountered recitations of the Buddha's Discourse on Love and report utter disbelief that the text is 2,500 years old, its language and our need for it is so contemporary:
The Discourse on Love

"He or she who wants to attain peace should practice being upright, humble, and capable of using loving speech. He or she will know how to live simply and happily, with senses calmed, without being covetous and carried away by the will of the majority. Let him or her not do anything that will be disapproved of by the wise ones.

( And this is what he or she contemplates ):

May everyone be happy and safe, and may their hearts be filled with joy.

May all beings live in security and peace -- beings who are frail or strong, tall or short, visible or not visible, near or far away, already born, or yet to be born. May all of them dwell in perfect tranquility.

Let no one do harm to anyone. Let no one put the life of anyone in danger. Let no one, out of anger or ill will, wish anyone any harm.

Just as a mother loves and protects her only child at the risk of her own life, we should cultivate boundless love to offer to all living beings in the entire cosmos. We should let our boundless love pervade the whole universe, above, below, and across. Our love will know no obstacles. Our heart will be absolutely free from hatred and enmity. Whether standing or walking, sitting or lying, as long as we are awake, we should maintain this mindfulness of love in our own heart. This is the noblest way of living.

Free from wrong view, greed and sensual desires, living in beauty and realizing Perfect Understanding, those who practice boundless love will certainly transcend birth and death."


Next installment: "The Suffering Caused By Misperception"

Thursday, September 20, 2012

The Buddha and a Culture of Violence

Previous installment: "The Buddha Meets the Drone"

by Jack Lawlor

Although a life-long idealist, the Buddha was no stranger to cultures of violence. As a youth, his father -- a local monarch -- insisted that he train to be a warrior. But the Buddha kept his own counsel.

Years later, after the Buddha left his father's palace to become a spiritual seeker, he encountered the armies of two adjacent kingdoms massing on the banks of the Rohini River to clash over disputed water rights on the occasionally parched plains of northern India. Did the Budddha linger to side with the kingdom that was historically allied with his homeland? Did he walk away?


No, the Buddha didn't walk away from this highly charged situation. He did something rather interesting. He walked up and down the assembled ranks of both armies, and talked to the soldiers. He then essentially mediated the situation. He had asked questions of both sides about the significance of the water rights in question and the value of the lives of the young men in each army and the amount of treasure it took to assemble troops, warhorses and equipment in place on the field of battle. He then reported to each side the attitudes of the other side. It proved that neither side thought it was worth viewing the water rights as an "all or nothing" issue, and shared water rights were successfully negotiated.

The Buddha did not always succeed in such efforts, but in many instances -- including disputes within his spiritual community -- he was able successfully to sow seeds of empathy, of being able to know and see deeply into other people, not limited only to what is wrong within them but what his right, what is healthy. He did not gain these insights through the use of drone aircraft thousands of feet above the earth, but by meeting with people and spending time with them, exploring their deepest, most genuine desires and aspirations. And this often led to defusing and disarming difficult situations. Are we even capable of such empathy today, in the wake of Bush-era political leaders who made fun of empathetic people, implying they are are weak?

Were the assembled armies along the Rohini River made stronger by avoiding violent conflict? Or would they have been stronger after battling each other, contributing their blood to the Rohini? Is our nation stronger or weaker in the wake of the war in Iraq?

What compass was the Buddha following? How would his source of guidance approach the subject of drone warfare?


Next installment: "The Buddha On Love"

Thursday, September 13, 2012

The Buddha Meets the Drone

by Jack Lawlor

From time to time, we need to experience how what is wise and compassionate is indeed possible.

My family attended a lovely retreat with Ven. Thich Nhat Hanh in 1989 which included not only adults, but also children. As is often the case, Thay ( the Vietnamese term of endearment for "teacher" ) invited the fifteen or so children in attendance to perform a skit one evening after dinner. The children chose the unlikely topic, "The Buddha Meets the Jetsons", which actually proved to be as telling as one of the retreat's many fine Dharma talks. Why? The children at the retreat portrayed 25th century-ish Jetson adults as stressed, overburdened, rather hyper and erratic beings who often ignored what was obvious in front of them and who often were caught in misperceptions of what was actually happening, leading to error and injury.

What the children were portraying so accurately, of course, was their own 20th century parents. It was obvious that the children were very diligent and accurate in perceiving adult behavior. So was the other character in the skit: the 6th century BC time-traveling visitor to the Jetsons, Shakyamuni Buddha -- whose demeanor, depth of character, and attentiveness compared starkly to the distracted, hapless, and overwrought George Jetson. It was interesting to see the Buddha attempt to instruct the Jetson family in such ancient practices as sitting meditation and walking meditation, all based on the primal practice of awareness of the breath. The Jetsons shook, strained and complained loudly about being exposed to this form of teaching, but without question in the skit these mindfulness techniques had their intended effect. The children attending the retreat were, in essence, submitting an optimistic report to us that in the last several days they were -- despite all their previous skepticism -- beginning to see how ancient contemplative practices were having a calming, insightful effect on their parents, who were becoming more open-minded, loving and sane.

Why have we given up on what could be a favorable outcome? Is our cynicism that hard, that deep? Can't we, as Christ urged, become more child-like in order to enter the Kingdom of Heaven, which according to the apocryphal Gospel of Thomas, "is spread before us but men do not see it"? Is there room for robot drones that attack civilians in foreign countries in such a Kingdom, such a world? How did we come to need to use drones in this way? Forty-two years ago I came upon Tolstoy's following description of a boyhood friend and the thrill of the possible, which still challenges me today:
"It goes without saying that under [his] influence I involuntarily adopted his outlook, the essence of which was a rapturous adoration of the idea of virtue, and the conviction that man's purpose lies in continual self-improvement. To reform all humanity and eradicate all human vice and unhappiness seemed plausible enough to us at the time, just as it seemed an easy and uncomplicated matter to reform ourselves, to master all virtues and be happy...

God only knows, however, just how absurd those noble dreams of youth were, or who was to blame that they were never realized...."

Leo Tolstoy, Boyhood. Childhood and Youth
Next installment: "The Buddha and a Culture of Violence"