Last weekend, Pax Christi Metro NYC honored Father Daniel Berrigan, SJ as part of its Peacemaking Through the Arts Winter Benefit. Outside, the weather was icy, but, inside, friends gathered from as far away as Montreal, Canada, to celebrate Dan. I was invited to give a “testimonial” about a man I had known since birth. It was a tough assignment, but I thought I would share it with the Waging Nonviolence community. I did not really talk about all his many accomplishments; those are well documented in many places, including his autobiography, To Dwell in Peace. Here is what I said.

It is hard to sum up a life in a few sentences, especially when the man living that life so boldly and so fully is sitting in the front row and is smiling wryly and with tolerance. This assignment makes me think about retirement—it brings up a lot of iconic images, doesn’t it? You know; the gold watch for years of dedicated service, the gilded plaque etched with platitudes, the break room or Elk Lodge or church hall party. And then the life afterwards: golf, fishing, carnival cruises, and a fun and stimulating hobby like carving duck decoys or learning French.

Some people never retire. Dan Berrigan has never retired. And we are here to say thank you and thank God for that.

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The demand was resoundingly clear: “We want them back alive.”

During Argentina’s dirty war in the 1970s and 1980s, in which the military government assassinated thousands of citizens, a group of determined women who had lost their sons and daughters to this tsunami of political repression stood up. The Mothers of the Plaza de Mayo did what few others were willing to: publicly defy this state-sponsored reign of terror by breaking the silence and challenging the chilling paralysis that kept it stolidly in place. They did this by using the most powerful symbol at their disposal, their own vulnerable bodies, as they marched over and over again for years at great risk in front of the presidential palace with their implacable message: “You took them away alive—we want them returned alive.”

Governments quite easily take life. No government, however, has yet discovered how to return it.

The mothers named this state-sponsored killing “assassinations” and the killers “assassins.” The murders were politically motivated, carried out in secret, and covered up. In addition, they bore another important connotation of “assassination”: prominence. To their mothers, these women and men were as eminent and distinguished as any public figure—and only grew more so in death.

This immense violence is unspeakable. This is true not only because words fail to convey the horror of this particular case of terrorism, but also in the sense that theologian and activist James W. Douglass (drawing on the American monk Thomas Merton’s notion of The Unspeakable) means: “an evil whose depth and deceit seemed to go beyond the capacity of words to describe… a systemic evil that defies speech.”

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Fifty years ago Thomas Merton was doing everything in his power to sound the alarm about the peril of nuclear apocalypse.

Merton, a Catholic monk best known at the time for his many books of contemplative spirituality, poetry, and compelling autobiographical reflection, had suddenly taken the full measure of the atomic threat in 1961. Between October 1961 and October 1962 he penned a flurry of letters to friends, activists, artists, and intellectuals vigorously and prophetically urging a new way forward. These 111 “Cold War Letters”—supported by numerous essays and poems he also produced at the time on this subject—were part of an effort by Merton to create (as theologian and activist James W. Douglass put it in the foreword to this collection that was finally published in 2006) “a spiritual chain reaction counter to the Bomb.”

With Merton’s birthday approaching (had he lived, he would have turned 97 next Tuesday, January 31), it seems an appropriate time to remember—but also to learn from—this pilgrim for peace and how he “waged nonviolence.”

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In the Israeli city of Beit Shemesh a conflict has been escalating in recent weeks, as ultra-Orthodox men have moved to segregate and exclude women from public spaces, having created men-only sidewalks and seperate seating on buses for women.

In response to an incident in December, where an 8-year-old schoolgirl was taunted and spat on by ultra-Orthodox men for dressing “immodestly,” thousands of Israelis came out to protest this rising extremism.

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Martin Luther King, Jr. beside a picture of Gandhi. © Bob Fitch, all rights reserved.

How does one learn nonviolent resistance? The same way that Martin Luther King Jr. did—by study, reading and interrogating seasoned tutors. King would eventually become the person most responsible for advancing and popularizing Gandhi’s ideas in the United States, by persuading black Americans to adapt the strategies used against British imperialism in India to their own struggles. Yet he was not the first to bring this knowledge from the subcontinent.

By the 1930s and 1940s, via ocean voyages and propeller airplanes, a constant flow of prominent black leaders were traveling to India. College presidents, professors, pastors and journalists journeyed to India to meet Gandhi and study how to forge mass struggle with nonviolent means. Returning to the United States, they wrote articles, preached, lectured and passed key documents from hand to hand for study by other black leaders. Historian Sudarshan Kapur has shown that the ideas of Gandhi were moving vigorously from India to the United States at that time, and the African American news media reported on the Indian independence struggle. Leaders in the black community talked about a “black Gandhi” for the United States. One woman called it “raising up a prophet,” which Kapur used as the title of his book.

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Last month, TLC debuted a new reality show called All-American Muslim that follows the daily lives of five families in Dearborn, Michigan–home to the largest mosque in the United States. According to the show’s website, “Each episode offers an intimate look at the customs and celebrations, misconceptions and conflicts these families face outside and within their own community.”

Within weeks of its premiere, TLC got a taste for itself of such misconceptions and conflicts, as a right-wing attack, led by a Christian group in Florida, pressured 65 of the 67 companies they targeted to pull ads from the show. One of these companies is the home-improvement giant Lowe’s, which is now being petitioned by a coalition of activist and faith-based groups–including Faithful America, Change.org, CREDO, Sum of Us and Groundswell–to apologize and reinstate advertisements. The national chain has also been facing the prospect of store protests and a boycott.

Yet Lowe’s seems unswayed. After a meeting today with a group of interfaith clergy–who hand-delivered more than 200,000 petition signatures to the company’s headquarters in Mooresville, North Carolina–Lowe’s stated that the decision to pull its ads was internally-based and not influenced by the Christian group. “We have a strong commitment to diversity and inclusion,” the company maintained, adding, “and we’re proud of that longstanding commitment.”

While the future of the show remains uncertain, cast members have spoken up about the controversy to say how much it has actually helped their community. In a Youtube video posted by USA Today, Nawal Aoude says, “Honestly, I just want to thank this Florida Family Association for doing this because I think what they were trying to do has totally backfired big-time.”

Most Christians—and all who celebrate the shop-til-you-drop version of Christmas—are in the final week of hubbub and to-do lists before the big day where Santa drops through the chimney with a bag full of plastic toys made of toxic petro-chemicals that were imported from China. Is that a tad too cynical? As the holiday season is upon us and folks celebrate (which I, too, enjoy) by generously giving to their favorite charities, baking homemade treats for neighbors, sipping eggnog with family, making foolish decisions at the work holiday party, my thoughts—as a Catholic Worker—inevitably turn to peace.

“What do you want for Christmas?” asks my mother. “World Peace.” I’ve made the joke so many times that it is no longer funny—was it ever? Nonetheless, I slug through the commercialized, state/religious-authority approved versions of Jesus that bear no reference to the poor, to social justice, or to the radical teachings of sharing, inclusivity, and nonviolence that the “Prince of Peace” spoke. “Nothing political,” my mother warns me before any family dinner. Each year, my immediate family gathers with our friends of over 20 years from across the street for games, drinks and a Christmas skit. The Olzen family script is in the works but I’ll give a little teaser for this year’s theme: “Occupy North Pole.” Again my mother forewarns as her eyes settle squarely on me, “but we don’t want to get too political.”

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As Occupy Wall Street’s birthday party got going at midday today, the mood was mixed—not unlike the mood with which, in a series of improvisations, the movement began three months earlier on September 17. I talked with organizers I’d known from the movement’s first planning meetings, who were milling around Duarte Square, an open space a mile north of the old encampment at Zuccotti Park. Cars were rushing by along Canal Street toward the Holland Tunnel, spewing exhaust. The square was full; lots of music, planning, anticipating, sign-making, puppeteering, the works. Usual protest stuff. But uncertain.

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Sichuan Province in China has been rocked by a string of self-immolations by Tibetan Buddhist monks and nuns this year. Eleven members of the Kirti Monastery in the province have set themselves alight demanding religious freedom for Tibetans in China and the return of the Dalai Lama. Six of the demonstrators succumbed to their wounds, the latest being Palden Choesto, a nun from the monastery, who immolated herself on Thursday last week. Even exiled Tibetans have self-immolated to voice their criticism of the Chinese Communist regime. On the 5th of November, a Tibetan activist did so outside the Chinese embassy in New Delhi, and on the 10th of November, another activist self-immolated at Boudhanath, a Buddhist site on the outskirts of Kathmandu in Nepal. What remains to be seen, though, is whether actions like these will have any significant political effect.

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I did my best to smell and look expensive, like someone who would normally come out on a Monday night to hear “venture capitalist and turn-around CEO Steven Pease,” author of a 622-page book called The Golden Age of Jewish Achievement. The program began with a complimentary light dinner, then the talk: “Why Jews are Disproportionately High Achievers.” This was the first in a series of Wall Street-oriented events hosted at Birthright Israel’s alumni headquarters, a loft on West 13th Street with exposed brick walls and tasteful track lighting.

Inside my free copy of The Golden Age of Jewish Achievement—Birthright, flush with the cash of Wall Street bajillionaires like Michael Steinhardt, is very big on free—I found tables with statistics: 21% of Ivy League students are Jews, 11% of senators, 40% of NBA team owners, 31% of Forbes’ 400, 24% of Fortune‘s “25 Most Powerful People in Business,” 72% of “25 Real Estate Fortunes Among Forbes 400,” 23% of all Nobel prizes, and on and on. In every arena you could think of, Pease extolled “disproportionate Jewish achievement.”

The last time I’d been in that loft was early 2010, for a pre-trip Birthright orientation. (I wrote about my subsequent trip in The Nation.) But this time, I came with ten young Jews—a minyan—to Occupy Birthright. To liberate Birthright by repurposing its space.

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