Economic Nation Building

The engineers at NASA have been warning for at least a decade that the constellation of junk orbiting the Earth is reaching critical levels. Beyond a certain point, the junk multiplies through collision with working satellites. I first became aware of this as a just-deserts illustration: a nation had launched a satellite with a loose wrench on board. When the satellite failed, they launched its replacement into the same orbit. Shortly after activation, the wrench, still in orbit, sheared through the boom that tethered the solar panel to the antenna.

NASA tracks space junk large enough to cause such incidents, and satellites commonly maneuver to stay out of their path. The job was made far harder when China, without notice to the international community, decided to demonstrate its ability to threaten global communications by blowing a satellite out of orbit. This was not done in a clever way, which would have been to destroy the satellite from higher orbit, pushing the fragments into the atmosphere. Instead, the Chinese destroyed the satellite from below, creating fully one third of our orbital space junk in a single incident.

This is only one example of a large number of similarly irrational incidents. When I stopped to chat with a Chinese co-worker one day, he was pulling his hair in exasperation. The pig farmers upstream from Shanghai had overbred, and many could not sell their stock. Rather than negotiating with their neighbors, they simply pushed the pigs into the river. Thousands of pig carcasses were floating through Shanghai to the ocean. The Three Gorges Dam, once seen as a manifestation of the efficiency of authoritarian rule, is a large open septic pit, filled with junk that is damaging the dam wall. More recently, we have the idiotic bulldozing of coral reefs in the South China Sea to create a landing strip to support Chinese claims to resource rights. The Obama Administration has chosen to thumb their nose, sailing naval vessels within the artificially created “territorial waters.”

When fighting a war to suppress authoritarian rule, we are confronted daily with death and destruction, and tend to bemoan the difficulty of nation building. The situation in China is a disaster in slow motion, but the fundamental problem is the same: where in Iraq the political preconditions for multi-party rule had not been established before Saddam’s ouster, in China the preconditions for a managed economy had not been established.

Foremost among these is a clear separation of economic, military and political spheres of influence. When Russian liberalized its economy, Western advisers recommended a distribution of state assets to the public. While the common share holder was generally defrauded of their ownership, the strategy did create a class of corporate ownership that can resist totalitarian excess. As Putin has fought to reassert totalitarian control, many of them have relocated to England, where Gazprom reportedly has headquarters in London.

No such separation exists in China. This means, for example, that when China realized that it could not divest itself of its US Treasury debt, and in fact had to continue to finance it to avoid watering down of its existing holdings, it choose to extend its global reach by repurposing consumer electronics technology received from the West for military applications.

Given our deep dependency on China for manufacturing of our electronics, it’s not clear how we are going to wriggle out of this situation. Industrial automation is one possibility – I am aware that Philips has resumed manufacturing of electric razors at a lights-out facility in the Netherlands. The maker movement pushed forward by hobbyists in America may spawn a flood of such innovations over the next generation.

More immediately, we have the Pacific Trade Pact, which allows companies to sue governments for unfair trade practices. I am hoping that this includes fair labor, industrial hygiene and environmental preservation as criteria. This removes the problem of jurisdiction faced by federal negotiators attempting to negotiate trade disputes involving multinational corporations. But the likely outcome will be to force China to reduce its cultural bias against foreign investment, with the result that labor and environmental justice will lose its focus.

And then there is the standard proposition of economic nation building: concentration of wealth drives competition for creative minds, which creates a population that lobbies for universal rights. The alternative, of course, is the creation of a privileged class that looks only to its own interests, as illustrated in The Hunger Games, or as actually existed in the European nobility that successfully suppressed capitalism through the use of royal monopolies until the monarchy in England was distracted by a long struggle over succession.

In Russia, the West is in some sense fortunate that Putin has chosen to cement his power through military aggression. We have prior experience in resisting that practice, primarily through the application of economic pressure. But China has carefully insulated itself from that pressure, while simultaneously reaping the profits from manufacturing operations relocated by cost-cutting multinationals that cannot be regulated by any single national government. Worse, the Supreme Court’s Citizens United hearing the ruled that corporate political spending is “free speech” came suspiciously close on the tail of revelations that China was funneling money into the American political process through our Chamber of Commerce. China’s trade surplus is being used to control our political decision making.

What worries me most about this situation is that the problem of nation building through military intervention is a subject of open dialog in our policy institutes. No such focus appears to exist for the theory, practice and dangers of economic nation building.

Hitler created a German boom by renouncing reparations during the Great Depression, and rode the authority granted by the German people into World War II. The rest of Europe did not recognize the threat he represented, and ultimately had no leverage over his conduct. China is creating growth by exploitation of the environment and workers, and has proceeded to military breast-beating. Do our leaders in government and industry recognize the potential threat, and what are they doing to ensure that we can reign in the Chinese ruling class?

Inflorescence

I’ve begun reading Lewellyn’s Spiritual Ecology, a collection of essays by those representing the unheard voices that suffer from human exploitation of nature. The authors’ shared diagnosis is that we are rushing towards the limits of the Earth’s restorative capacities, with the prescription that we must regain the spiritual bond with nature that we once had as tribal peoples.

I have provided some reaction to this perspective in my review of The Lost Language of Plants. I believe that the history of tribal peoples is far more complex than the celebrants recall. This myopia tends to cause them to forget that Western civilizations, propagators of the twin “evils” of scientific reductionism and monotheism, also arose from tribal cultures. Whatever defects they possess arose from seeds sown in humanity’s past – which is also part of nature.

To my understanding, the important factors are testosterone and feedback. Testosterone is the hormone that stimulates aggression. It is most powerful in males, but also influences females. Aggression facilitates change, and when that change is rewarded with success, our bodies are designed to amplify the biochemical signals that generate the success. What this means is that aggressive people tend to produce more and more testosterone until something checks their behavior.

As I see it, this primitive biological drive is the root cause of the ecological crisis we face. Once we learned to fashion tools, humanity freed itself from Darwinian evolution. There was nothing to check our behavior except perhaps the Earth itself. Aggressive people then turned every tool at our disposal to gather power to themselves. That included not only machinery and oil, but also rationalization of aggression through  selective and context-free application of the wisdom passed on through our intellectual and spiritual authorities. Jesus did say, for example, “No man can serve two masters. You cannot love both God and money.” And long before Marx, Adam Smith advocated for governments to secure workers’ rights against the destructive efficiencies of capitalism.

What was perhaps different in tribal cultures is that the feedback provided by nature was immediate. Do not work at harvest, and there is no food in January. In almost every society in which those constraints were removed aggression rose. This was true in African cultures, as well as in the Aztec and Mayan cultures of Central America.

Pierre Teilhard de Chardin, paleontologist and Catholic Philosopher, published a synthesis of Christian and evolutionary ideas in 1955 titled The Phenomenon of Man. Teilhard observed that whenever a species arises with a new competitive advantage, it spreads as far as possible across the globe. In recent times, this is true not only of man – European songbirds brought with the settlers have largely displaced their smaller Native American cousins. But once the spread is complete, the parent species refines its occupation of the inherited territory through a process called inflorescence. This was visible to Darwin in the variety of the Galapagos finches, each of which had evolved from a common parent. Some had beaks adapted to crack nuts, others to fishing insects out of holes.

Teilhard observed that man was the first species to dominate the globe in its entirety. He predicted that in our inflorescence we would create a noosphere – an emanation of our thought that would allow us to manage not only the local environment entrusted to native tribes, but the planet as a whole.

It is in this process that I find hope – a hope echoed by Jeremy Rifkin in The Empathic Civilization. There is no going back. Rather than rejecting the insights of our dominant culture, we must amplify them. The subculture of testosterone will immolate itself on the altar of its own greed. The quiet, calm, thoughtful successors will marshal understanding to the service of sustainability, and bring healing and peace to the Earth.

Fun? What is this ‘fun’?

Greg got a great laugh out of it at the time. He called me over to the computer and said, “Hey, Dad, you should try this game.”

“What is it? Run-escape? What’s that?”

“No. RUNE-scape.”

He's just a farm(ing) boy.

My Runescape avatar, Trichronos, watching the plotted mushrooms grow.

It started off as something for us to do together on weekends, and the chat channel let us stay in touch while they were away at their mother’s house. When I was forced to surrender my custodial rights to take a job up in Livermore in 2004, the game became a stress breaker. Runescape involves a lot of mindless, repetitive skilling activities. I would sit down with The Economist and mouse away, half the time without even looking at the screen.

My avatar, Trichronos, was once a negative image of me. Now my hair is mostly white. The original Runescape was pretty raw, with a lot of adult language, misogyny and racism. I chose the character as a reaction to the last, and have been called a ‘nigger’ more than once. And when others complain that they wish there were more female players, I always trot out my original error, “Well, it’s because girls parse the name as ‘Run! Escape!'”

On the flip side, I have observed over the years that Runescape does grow player communities consisting of disabled vets, students, the chronically unemployed and the elderly. They follow each other’s lives and often provide support in solving real-world problems.

One of the draws of a fantasy game is that you get to chose what kind of hero you want to be. Combat is a big draw to some, although the tactics and visual effects in Runescape are tame compared to those in games that focus narrowly on combat. I do enough combat to be able to do the quests, but filled up my time with skilling.

As the ecology in California began to collapse, I felt compelled to focus on the farming skill. It was my first “max” skill two years ago. Changes in the game mechanics made it easy to max out on the other skills since, but also introduced rewards for further achievements. So while I don’t have an interest in the other skills except as they factor in quest outcomes, I am trying to complete the farming achievement. It represents a bounded but not insignificant draw upon my energies: logging in for twenty minutes four times a day to harvest patches and plant new crops. I estimate somewhere between 120 and 200 days to achieve my goal.

“Trichronos” is obviously not a name I would give to a child, but has specific meaning to me. “Tri” is obviously the prefix “three,” and Chronos is the Titan of time in Greek myth. The choice references both my model of physics, in which I posit additional time dimensions, and my sense of my deep past, as in “third time is the charm.” It’s not time to explain that second one yet…

Faith and Intellect

The atheist’s complaint against religion is frequently rooted in charges of anti-intellectualism. This is evident in Nicholas Baker’s article in this quarter’s Skeptic (Volk. 20 No. 4), Christianity’s Negative Impact on Modern American Education.

I must admit to being befuddled by these charges. Upon encountering atheists decrying intellectual incoherence in the faithful, I often invite the critic to come out and respond to the writings under the New Physics page of this blog. I have also offered the material to scientists through various forums. So far, I have received no response.

A colleague at work invited me down to the atheist Sunday Service in Santa Monica. In the event, a couple of sarcastic remarks regarding faith rankled, but for the most part I found a group of well-meaning people that seemed to have no interest in their spirituality. I confirmed this with my friend later, saying that I didn’t think that I would fit in to the community. When I offered that my experience was that my very presence forced people to confront their spirituality, he confirmed my decision.

It is the anti-spirituality of atheism that concerns me most. Until it is recognized, I am afraid that it is going to be impossible to reconcile the two communities.

An anti-spiritual emphasis is not entirely unique to atheism – I had a Kabbalist tell me that men were not to enter spiritual experience until they were forty. The violence outbursts of nationalism that rocked the world in the 20th century may be symptomatic: where once European politics was dominated by the egos of kings, public education may have facilitated the formation of gestalts that were driven by the masculine urge to power. Jung’s work on the collective unconscious may have been an attempt to understand the dynamics, and he writes in his biography of looking up at the mountains before World War II and seeing a tide of blood pouring over them. I sometimes suspect that, in the aftermath of the war, psychologists settled on denial of spiritual experience as a necessary practice of quarantine to prevent future epidemics. I have encountered some that say they diagnose schizophrenia only if the voices create fear in the patient. And when I sought counseling to deal with family-related stress, once the therapist determined that I was stable, she began asking me questions about reincarnation and process theology, with a focus on understanding why so many of us are immature spirits.

Unfortunately, any policy of denial creates a context of conspiracy that feeds a revolutionary counter-reaction. I believe that this is probably the basis of the anti-intellectualism that Mr. Baker confronts.

The illustration for Mr. Baker’s article shows Jesus whispering a test answer into the ear of a struggling student. This is a point made explicitly in the article: “When it comes to academic achievement, helping a student solve a math problem, using math and the student’s actual brain, displays better family values than does teaching the student to distrust intellect while pleading for an answer to fall from the sky.”

Mr. Baker’s attitude is rooted in the conflation of the brain and mind. While I did not force my children to read the Bible, I struggled against this prejudice with making them aware of the nature of intellect. As I perceive the operation of my mind, the brain is not a logic circuit, it is an interface that ideas use to become invested in the world, and an anchor that they use to create new forms of association. Ideas are spiritual constructs. As possessors of brains, we are their dance partners.

The most painful part of parenting my children through the prejudice of scientific materialism was when my younger son, struggling with his studies, attempted to engage me in discussion only to have his older brother come downstairs and tell him how wrong he was. For years I had attempted to open Greg’s mind to the world of ideas that Kevin had gained access to as an infant. Before Kevin’s intervention, I had felt the door finally opening, and it broke my heart to have him slam it shut. I dealt with the matter pretty harshly, telling him “If you don’t stop abusing your brother, I am not putting a single cent into your college education.” In later conversation, I told Kevin that “ideas are strongest when they are shared.”

This is known among mature scientists. Edward Teller’s office at LLNL had pictures of all the great scientists of his era, and I could feel their personalities reaching out through them. In another incident, I saw a divorced father at dinner with his son, the beautiful mother, and the wealthy man she had married. The son had asked a technical question, which the father answered after a pause. The child challenged him “How do you know that?” To which the father could only answer “I was informed.”

Personally, I had the experience in high school AP Biology of working in a classroom of collaborative students. During the AP exam, I became stuck on a couple of questions and found the answers arriving during final review. The teacher reported that to her surprise – given the brilliance of students in prior years – we had achieved the highest average score on the test in all her years of teaching. And in discussing morality at work, I have shared that when I reach a road block, I frequently open my mind and  an answer comes to me. At times that has been as explicit as having a person’s voice come into my head and say “Do it this way…”

Baker does not articulate this experience, and given his reaction to Christian values, I think that he may not be conscious of the operation of his own mind. If he was, he would understand the preconditions for sustaining such exchanges. It requires surrender of the ego (something that nature often forces upon scientists) and a genuine concern for others. This is the teaching we find in the Bible. In denigrating the value of the book’s moral teaching, Baker and his colleagues are undermining the attempts by Christian parents to open the door to the gestalt of civilized ideas known to the faithful as “The Holy Spirit.” That is no small matter.

Until they arrive at an alternative technology, Baker and others might do well to be more gentle with their public pronouncements. The emotion they attach to their crusade is going to make it extremely difficult for them to reconcile themselves to Christ when those investigations force them to confront his existence.

Master of PC?

I wonder if Trump’s first act as president will be to lift the gag order on Ivana so that she can tell us all how she survived his narcissism?

“I’m nice to people that are nice to me.”

“I’ll support the Republican nominee as long as the Party treats me fairly.”

Trump enforces “political correctness” with court orders, threats and whining. And at the end of the day, he knows that he can say anything he wants and nobody can touch him.

Well, let me explain “PC” to you, Mr. Trump: it means focus on the problem, not the people. It wouldn’t be an issue if you would frame intelligent policy positions, rather than simply insulting those that take our nation seriously.

Software and Agility

Back in the ’80s, when the Capability Maturity Model (CMM) movement was gathering steam, surveys reported that half of all software projects failed. Even today, a significant number of developers report that they have never worked on a successful software project. I’ve written about the relationship between this problem and Moore’s law in the past, but hucksters selling cure-alls don’t have time to investigate root causes.

This is evident most often in comparisons of development methodologies. Historically, corporate America applied the “Waterfall Model”, a name coined by Winston Royce. Royce identified seven critical activities in software development: systems requirements, software requirements, analysis, design, implementation, verification and operation. The seven follow a definite chain of information dependencies, suggesting the “waterfall” analogy. But Royce himself observed that no project followed that sequence. There were all kinds of feedback loops from later stages to earlier stages.

What is astonishing to me is that later practitioners removed the first and last step. This tends to support amnesia about the evolution of the institutions that software developers support. Prior to World War II, most businesses were dominated by “tribal knowledge” of their operations. Goals were set from on high, but implementation was organic and often opaque. That changed in the 50s: confronted with the daunting logistics of WW II, the armed services formed a logistical planning office and trained practitioners. It was these men, including Robert McNamara, who went out and transformed the practices of corporate management in the 50s.

Thus the importance of the “systems requirements” stage of the waterfall process. Information systems were being injected into organizations whose theory of operation was vastly different from actual performance. Initial users of structured analysis, for example, discovered that many significant decisions were made by white-collar workers loitering around the water cooler, bypassing the hierarchical systems of reporting required by their organizational structure. Deploying an information system that enforced formal chains of authorization often disrupted that decision making, and organizations suffered as a result.

The common charge leveled against the Waterfall model is that the requirements are never right, and so attempts to build a fully integrated solution are doomed to fail. This has led to models, such as Agile and Lean software development, that promote continuous delivery of solutions to customers. But remember what supports that delivery: ubiquitous networking and standard software component models (including J2EE, Spring, SQL databases, and .NET) that allow pieces to be replaced dynamically while systems are operating. Those technologies didn’t exist when the waterfall model was proposed. And when they did arrive, proponents of the model immediately suggested a shift to “rapid prototyping” activities that would place working code before key end users as early in the project as possible. The expectation was that the politically fraught early stages of requirements discovery could then be avoided.

Actually, this might be possible at this point in time. Information systems provide instrumentation of operations to the degree that SAP now advertises the idea that they allow businesses to manifest a “soul.” Web service architectures allow modified applications to be presented to a trial population while the old application continues to run. Technology may now be capable of supporting continuous evolution of software solutions.

But removing the systems requirements stage of the process leaves this problem: where do requirements come from? Watching the manipulation of statistics by our presidential candidates, only the naive would believe that the same doesn’t occur in a corporate setting. Agile and Lean models that promise immediate satisfaction weaken the need for oversight of feature specification, perhaps opening the door to manipulation of application development in support of personal ambitions among the management team.

Control of such manipulation will be possible only when integrated design is possible – where the purpose of implementing a feature is shown in the context of a proposed operation. Currently that kind of design is not practiced – although Diagrammatic Programming has demonstrated its possibility.

In our current context, however, the wisdom of the CMM is still to be heeded. In a comment to an author pushing Agile over Waterfall development, I summarized the CMM’s five stages as follows:

  1. Define the boundary around your software process, and monitor and control the flow of artifacts across that boundary.
  2. Require that each developer describe his or her work practices.
  3. Get the developers to harmonize their practices.
  4. Create a database to capture the correlations between effort (3) and outcomes (1).
  5. Apply the experience captured in (4) to improve outcomes.

This is just good, sound, evidence-based management, and the author thanked me for explaining it to him. He had always thought of the CMM as a waterfall enforcement tool, rather than as management process.

And for those arguing “Waterfall” vs. “Agile” vs. “Lean”: if you don’t have CMM-based data to back up your claims, you should be clear that you’re really involved in shaking up organizational culture.

Hope for Climate Healing

California governor Jerry Brown is in Paris this week at the climate change conference. Chris Hayes had him on All In on Wednesday night to talk about California’s efforts to combat climate change. In setting the stage, Chris pulled footage from his visit to the San Joaquin Valley earlier this year.

The statistics on both sides are daunting. As the world’s eighth largest economy, California’s dispersed population consumes huge amounts of gasoline. In seeking to reduce carbon emissions, the state has opted to install a large number of natural gas electricity plants, while also pursuing an aggressive push into renewables (wind, solar and geothermal). In general, its mild climate means that CO2 emissions are low, but it appears that major reductions are still decades away.

Brown trumpeted California’s efforts, citing the state as a global leader in climate change policy. But if this is the best that we can do, how can he hope that the talks in Paris will chart a path out of a century that is projected to end with a 10 F increase in global temperatures?

The major impact of that increase will be desertification. As in the Middle East, California is seeing the consequences of glacial retreat. At the edge of the glacial range, we still had large snow packs on the Sierras, and it was this store of water that allowed the $50 billion agricultural economy to operate through the dry summer months. As the climate warms, farmers have pumped our aquifers down by nearly fifty get. Drip irrigation systems are now being adopted to maintain production with reduced water resources, but if temperatures continue to rise, snow packs will continue to decrease. The survival of agriculture in California is tied to our depleted aquifers, which are not a renewable resource.

The consequences to the nation as a whole are daunting. The San Joaquin Valley produces 40% of America’s food.

When I rediscovered Cat Steven’s Moonshadow a few years ago, upon hearing Morning Has Broken for the first time in two decades, I found  myself filled with grief as the opening piano meditation unrolled. It climaxed with a vision as the man now called Yusuf sang these words:

Sweet the rain’s new fall, sunlit from heaven,
Like the first dewfall on the first grass.
Praise for the sweetness of the wet garden,
Sprung in completeness where his feet pass.

In the vision, I stood on the edge of the Sierra foothills in the Central Valley. The desiccated land, scoured by wind and rain, gave no purchase to life. A pair of naked feet waited, and then began to pace across the ground. Behind them, water and life flowed.

As a student at UC Berkeley, I was compelled by the confusion I experienced in interpreting political discourse to establish my own definitions for moral dialog. When I got around to “hope”, I settled on “a connection to a future in which love is at work for you.” There is two parts to that – one is accepting love, and the other is honoring it. The first requires that we recognize our need, the second requires that we respect the needs of others.

In his conversation with Chris, Governor Brown offered this subtle piece of insight: “Modernity is individualism plus oil.” Individualism implicitly violates the first requirement for hope – it holds that we do not need others. That is sustained by oil, which allows us to consume two hundred times as much energy as we can produce with our bodies. With mechanization, we all live as though we have two hundred slaves.

But the conventions of individualism also allow us to ignore the needs of others, not least the needs of the voiceless flora and fauna that sustain ecological stability. Our fossil fuel consumption has destabilized the biosphere that some know as Gaia.

In reading the Book of Revelation, in the golden bowls I see prophesied with exactitude the climate disasters that threaten our civilization. Obviously the feet in my dream are those of the savior. But in assessing the gap between individualism and the surrender to love, I find myself recalling the experience of Jesus upon his return to Nazareth. Mark summarized it as follows [NIV Mark 6:4-6]:

Jesus said to them, “A prophet is not without honor except in his own town, among his relatives and in his own home.” He could not do any miracles there, except lay his hands on a few sick people and heal them. He was amazed at their lack of faith.

How far will we fall before choosing to open our hearts to allow love to re-enter the world?

And you, Christians, the family he created: will you recognize him when he comes? Will you open your hearts and minds to him and – if not partaking of his burden – at least apprehend and so honor the strain and sorrow he bears as he heals with his flesh the great wound in the Tree of Life we have created in our monomaniacal pursuit of the Knowledge of Good and Evil?

Or will you sit back in your seats, thrilling to the amplified harmonies of your bards, consoled by the airy myths they unfold, and say with offense [NIV Mark 6:2]:

“Where did this man get these things?” they asked. “What’s this wisdom that has been given him?

Read the Qur’an

When I was sitting for jury duty on Yom Kippur (a sterile exercise, as all the courts were closed), I ran into a man who claimed that the Qur’an used more violent imagery than any other book of scripture. Having read half of it, I was confused, thinking that Muhammed (PBOH) must have had a real change of heart in the second half. When I asked him, “Have you read the book?” he responded “No.”

“But then where do you get your knowledge?”

“A report from a Canadian scholar. I forget his name.”

The Washington Post has published an opinion piece by Michael Dougherty titled “The Necessary Task of Integrating Islam within the West.” Unfortunately, in the large Dougherty uses his opportunity to denigrate Islam by association with ugly politics. This includes references to female genital mutilation (an ancient African custom predating Islam), “triumphalism” (as though Christians don’t assume a right to rule), and “jurisprudence over theology” (as though Judaism isn’t defined by the 613 laws of the Torah).

Dougherty claims that Muhammad was a “military leader and conqueror, a militant posture that shapes Islam to this day.” As I understand the history, Muhammad was a survivor of aggression originating in Mecca, aggression that forced him to Medina, and when the fighting was over, he returned to Mecca as a peacemaker. Military aggression was not propagated by Muslim culture – rather, aggressive leaders used Islam as a fig-leaf for their ambitions, much as Christianity was abused in the West, not least in the Crusades.

To those that truly want to understand Islam, I would recommend Islam and the Destiny of Man by Charles Le Gai Eaton.

As I perceive the growth of the traditions of Abraham, Judaism developed reasoning in its culture through propagation of law under the authority of the covenant with Noah. Jesus came along to remonstrate with his culture, pointing out that the law was being manipulated to divide the faithful from God, and teaching them to set it aside and tie their thoughts and actions to the judgment of a loving heart.

Islam was designed to guide other cultures through that same experience. The behaviors required by the Qur’an are far fewer than those in Judaism – Sharia law is an accretion that came later. And the writing throughout encourages the individual to guard and deepen his individual relationship with Allah.

The poetry of the Qur’an is by far the most beautiful scripture that I have encountered. If anything, what the West should hope for in accepting Muslims is not that the teachings of Muhammad should be moderated, but rather that – liberated from the coarse secular politics of the impoverished regions that Islam serves – Muslims should find the opportunity to rediscover the spiritual depth of their faith.

And if they would bother to actually read the Qur’an, Westerners might find the same.

Trump and 50 Shades of Grey

At the local writer’s meetup I attended this year, the service providers would distinguish between those that wrote for notoriety, and those that wrote from compulsion. Among the authors seeking notoriety, the success of 50 Shades of Grey was a scandal. While I was never moved to read the book, those who did complained that it was just poorly written.

But if you’re writing for the masses, maybe that is how you write. You write in the way that the soccer moms and housewives actually converse. You use concepts and terms that are familiar in their discourse. You give them something to talk about.

While the pundits at MSNBC tend to view Donald Trump’s presidential bid as a parody of a political campaign, that may be intentional. Trump’s attack on politically correct speaking may reflect his style of problem solving. Rather than crafting a consensus position that offends no one, you speak ideas that give you power over the situation. You categorize people and institutions, and force them to react to justify their existence.

So the Hispanic community includes law-breakers – of course it does, given that many broke the law simply entering the country. But when does inclusion bleed into harboring? Are there segments of the Hispanic population that shield criminals from the police? Trump may believe that his statements force the Hispanic community to consider its loyalties.

So also with Muslim communities and the Islamists in our midst, whether those are home-grown or foreign.

To his supporters, Trump may articulate their fears, and so bring them into political dialog that “PC” (politically correct) standards of speaking have denied to them. His impassioned and thoughtless policy pronouncements may reflect the way that they respond to and internalize frightening events. Trump’s popularity may reflect the permission he gives disenfranchised citizens to participate in the political process.

In the aftermath of the Prop 8 vote in California, I told a lesbian friend that “The gay community and its supporters lost because of intolerance in specific communities. But as a result of the election, we know who those people are, and we can reach out to them.”

Following a segment documenting support among his followers for Trump’s proposed ban on Muslim entry to America, a Muslim spokesman offered this wisdom: Yes, we should ask Trump’s followers if they support his position. But even more: for those that do, we should ask them “Do you know any Muslims?” If they don’t, we should then encourage them to “Go out and meet one.”

So: treat Trump’s political theater as a symptom. It’s value is to bring to light the psychological needs of a misrepresented segment of citizens. Don’t criticize Trump for the service he provides: look beyond him, and offer solutions and solace to those he attracts.

Terrorism on American Soil

The Republican candidates have taken to the gun ranges and political stump, using the San Bernardino shooting to challenge President Obama’s strategy against the Islamic State.

Ted Cruz talks about “carpet bombing” terrorists. Umm – does that mean San Bernardino? Or the neighborhoods in Syria where IS partisans lay down their heads at night? Yes, Ted, if you were president, you could order the American military to indiscriminately kill people. Yes, you could become the biggest terrorist on the block.

But what really does IS have to show for San Bernardino? They managed to add fourteen people to the 30,000 killed annually in American gun violence? Wow, impressive. (Not!) Actually, given the parade of politicians going to the shooting range, maybe we should give them more credit. Maybe the marketing boost for the gun industry will increase the number and potency of weapons owned by Americans, and we’ll do a better job of killing each other as a result.

A little hard for IS to claim credit for that, though. Especially in comparison to Al Qaeda and 9/11. Clearly, something being done by the Obama Administration is working.

We are defeating terrorism by chopping the head off the snake and sowing suspicion among the violent cells that are scattered in its death throes. Keep your eye on the ball, people.