‘Twas Easter and the slithey toves did gyre and gimble on the roads

As submitted to The Daily Maverick

The philosopher Simon Blackburn, describing Karen Armstrong’s attitude to religion, once remarked that it was “reminiscent of Alice after hearing the nonsense poem Jabberwocky: ‘Somehow it seems to fill my head with ideas—only I don’t exactly know what they are’.”

As Easter approaches, some of these elusive ideas dominate radio talk-shows and a disproportionate number of column-centimetres in newspapers, regardless of the fact that everyone is usually saying exactly what they said last year.

Of course, the ideas are most often accompanied by some unpleasant facts, such as the increase in deaths and injuries on our roads resulting from herds of families heading to reunions, celebrations or simply vacations. But as for the ideas themselves – rebirth, renewal, sacrifice, atonement and the like – we see them infecting both unbelievers and believers.

The majority of those living in a society forged in a Judeo-Christian tradition end up partaking in ritualistic eating, drinking and general merriment, regardless of whether they are committed to any theological underpinnings for those ideas.

On one level, this is not incoherent for unbelievers at all, seeing as festivals such as Easter and Christmas were established traditions long before the Roman Catholic Church appropriated all the pagan shrines and claimed the festivals for itself, premised on a version of history that is now regarded as true by many, if only through being repeated often enough.

Some of us, though, will find ourselves at dinner tables shared by relatives and friends who do take these festivals and that version of history seriously, and who sometimes appear to believe that we can know exactly which ideas our heads should be filled with, and why. And those of us on the outside of this belief system may play along, sitting politely while prayers are uttered, not protesting when these relatives and friends say what might seem to us to be crazy things.

The extent to which the secular community has an obligation to play along – or the opposite obligation to protest – is a running debate. A key element of this debate is the possible incoherence involved in your lack of belief not standing in the way of allowing others to continue believing absurd things. The politics of these situations are complex, though, and I don’t mean to argue that one has an obligation to always burst the belief-bubbles of others.

After all, some of these religious ideas, as exemplified by Easter and Christmas, are noble and good: friendship, family, and the simple pleasures of a good meal come to mind, as does the welcome notion of having a few days off work. But if one gets the sense that these ideas – along with others not mentioned – are somehow premised on these festivals, the fear grows that they may become reserved solely for that time of year.

In other words, perhaps some of us – having done our duty in being nice to Aunt Sally around the Easter dinner table – might feel no obligation to be nice to her again until Christmas rolls around. In case this sounds implausible, note that a similar effect is being noticed with regard to “green” consumers, where recent research indicates that they are less likely to be kind, and more likely to steal, as a result of their perceptions of themselves as “good people”. As Dieter Frey, a University of Munich psychologist, observes, “At the moment in which you have proven your credentials in a particular area, you tend to allow yourself to stray elsewhere”.

As with resolutions at the start of each new year, or that month following a trip to the dentist where one flosses obsessively before reverting to more typical patterns, our plans and intentions count for little if they affect our behaviour for a trivially short time. More to the point, they count for little as indications of our characters when they affect our behaviour only when we are reminded to behave differently, due to the promptings of events on a calendar.

All these holiday seasons are invariably filled with both the best and the worst of human character – as are all days and months. For every heart-warming tale of families reunited, this Easter will bring another tale relating to a Catholic priest and an altar-boy, or another about a parent so in the grip of pseudoscience or some paranoia that she is unwilling to vaccinate her one-year-old child, thereby endangering his life (and the lives of everyone else on the planet, in a small way).

But it’s always this way – people do stupid things and clever things, they harm and they help, and they sometimes have no clue which they are doing, or why they have chosen one thing rather than another. And yes, perhaps the balance shifts towards the positive over Easter. Though I’m not too sure about that given all the lives traditionally lost on the roads at this time of year – sadly, too many in pilgrimages to venues such as Moria.

It won’t, however, make much difference if people are especially nice to each other simply because they are reminded to do so by a date on a calendar, and by what that calendar tells them about their metaphysics. As the secular members of South African society often remark, a definition of “goodness” which is premised on being accountable to Big Daddy hardly makes one virtuous – and by extension, being charitable and generally “nice” to one’s fellow humans because it’s Easter or Christmas is not the motivation I’d hope for, seeing as I then have no guarantee you won’t be a complete tosspot for the rest of the year.

Julius Malema is The Man

Originally published in The Daily Maverick.

Julius Malema likes to present himself as “working class”. He still identifies himself as a product of that class, despite the fact that the cost of his watch alone would equal the average annual income of roughly 20 working-class black South Africans.

How then are we to make sense of his self-proclaimed solidarity with people who struggle to feed themselves? South Africa remains a country of great inequalities and class distinctions linger. Are three houses and five cars required to escape the label of “working class”, instead of Malema’s two houses and three cars (according to reports)?

Orthorexia, Pollan and fear of food

Originally published in The Daily Maverick.

As that master epistemologist (and occasional US defence secretary) Donald Rumsfeld reminded us in 2002, “There are known knowns; there are things we know we know. We also know there are known unknowns; that is to say we know there are some things we do not know. But there are also unknown unknowns – the ones we don’t know we don’t know.”
Some of these unknown unknowns are probably harmful to us, but seeing as we don’t know what they are, there’s little we can do to safeguard ourselves against them. But as my earlier treatment of the moral panic relating to DStv and porn implied, a known unknown (in this case, the harmfulness of porn) can be treated in two entirely different ways.

Freedom of (Multi)choice

Originally published in The Daily Maverick.

A number of the self-appointed guardians of South Africa’s moral fabric have recently weighed in on DStv’s news that it is considering introducing a pay-per-view pornography channel. As previously reported by Kevin Bloom in The Daily Maverick, Taryn Hodgson of the Christian Action Network claims that the channel will fuel the “fires of sexual abuse and exploitation”, and that those who believe otherwise have “imbibed the lies of the porn industry”. Errol Naidoo of the Family Policy Institute cites sympathetic studies (including one from a right-wing Christian organisation, and another from a high-ranking Freemason’s address during the 1989 ‘Religious Alliance against Pornography’ conference) which purport to demonstrate a connection between pornography and sexual violence. The trade union Solidarity claims that “children’s rights will be violated” by this channel, based on their own research indicating that “77% of molesters of boys and 87% of molesters of girls used pornography”.

On JZ’s call for a national dialogue on “our moral code”

Originally published in The Daily Maverick.

Many South Africans would support the recent call by President Jacob Zuma for a national dialogue on our moral code. While quips about foxes guarding henhouses may be the first thing to come to mind, two serious and separate issues are raised by this call: the desirability of such a dialogue, and the practical issue of who should take part.

On the first issue, perhaps we should start by noting that the perceived moral failings of some influential South Africans and the public response to these have a feature in common, namely a tendency to pluck a ready-made moral viewpoint off a shelf and then present that as either defence or accusation. Neither of these responses demonstrates commitment to moral reasoning or sensitivity to the fact that some issues cannot be resolved by appeal to dogma. They are, nevertheless, often successful in that new South Africans have been bred to be tolerant of difference and reluctant to criticise things they may not understand.