Un católico en Nueva York: Lorca’s Tragic Vision of the United States

This article discusses the role of Spanish Catholic tradition in the poetry of Federico García Lorca, especially in Poeta en Nueva York. Beginning with key concepts from Miguel de Unamuno’s Tragic Sense of Life to elucidate this tradition of irrationality, suffering, and spiritual vitality, we see that Lorca uses similar ideas as resistance to a “Protestant” modernity that, according to Lorca, favored materialist progress while eschewing human suffering. This article also demonstrates how the use of Spanish religious tradition complicates long-standing stereotypes of Spain’s supposed lack of modernization.

Jakarta, Mental Landscape, and Social Issues : Case Study of Rindu Kami Pada-Mu

Although Jakarta seems to be the most favorable setting for Indonesian films, most Jakarta films are not about the city or its people, but rather about a large town with no name (Jufri (eds.) 1992: 23). Asrul Sani highlights the importance of showing physical pictures such as prominent buildings and adequate clothing, and a mental landscape. In Andre Bazin’s term, the mental landscape shows the "spiritual vitality" of one city on-screen, which construes s specific indications referring to that particular city. Some social and gender issues within the films will be revealed and questioned by exploring the mental landscape. This paper will discuss Rindu Kami pada-Mu (Of Love and Eggs, Garin Nugroho, 2004). I try to answer the question: how does Rindu Kami represent post-Reform Jakarta and its social and gender issues? I argue that Rindu Kami pada-Mu represents the backdoors of Post-1998 Jakarta. Not only depicting the physical and mental landscape of lower-class society, such as a slum market, the film also portrays the psychological developments and achievements of urban people. They struggle against the remaining ideology of the New Order (State Ibuism, military-political system) and its concrete implementations (domestic violence, demolitions) in social issues. By doing textual analysis, using theories of Mental Landscape and Stuart Hall’s Representation, I will elaborate on "the other side of Jakarta" and its social issues, namely solidarity and communication Issues. Gender issues, such as the depiction of negative male characters and masculine militarism, will be discussed.

The Vital Role of Faith Communities in the Lives of Urban Refugees

The majority of the world’s refugees do not live in refugee camps, but in cities around the world. Realities for urban refugees are vastly different from the conditions of a refugee camp. Urban refugees lack the institutional supports of official refugee camps and often have minimal legal covering in their host cities. Without government support and the limited capacity of UNHCR to provide adequate help, it is left to citizens of the host cities to provide help. Kuala Lumpur (KL) is home to more than 150,000 refugees and even more asylum seekers. These population numbers could be overwhelming to a city without help from its citizenry. This paper will examine ways in which Christian churches have welcomed and helped this large refugee population when few others would help. Guided by a biblical command to welcome “the stranger”, churches have sacrificed greatly to impact the lives of refugees in several key areas: education, employment, health care, and spiritual vitality. Because faith communities operate outside of governmental and non-governmental bureaucratic structures, their work often goes unnoticed. The work of these faith communities in KL is not an isolated event but serves as one case study of similar work happening in cities all over the world.

That tough guy from Nazareth: A psychological assessment of Jesus

Christmas gives us that ’sweet little Jesus Boy’ and Lent follows that with the ‘gentle Jesus, meek and mild.’ He was neither of those. In point of fact, he was the ‘tough guy from Nazareth.’ He was consistently abrasive, if not abusive, to his mother (Lk 2:49; Jn 2:4; Mt 12:48) and aggressively hard on males, particularly those in authority. In Mark 8 he cursed and damned Peter for failing to get Jesus’ esoteric definition of Messiah correct. Nobody else understood it either. Jesus had made it up himself and not adequately explained it to anybody until then. He called the religious authorities snakes, corrupt tombs, filthy chinaware, fakes, and Mosaic legalists who had forgotten God’s real revelation of universal grace and salvation in the Abraham Covenant. He tore up the temple in the middle of a worship service and cursed those present for turning God’s house of prayer into a den of thieves, when actually they were kind, helping out-of-town tourists obtain the proper sacrifices for the liturgical rituals. Jesus was persistently aggressive, often angry and not infrequently irrational, killing an innocent fig tree with his curse, for example. He constantly attacked the Pharisees and their proposals for renewing the spiritual vitality of the Jewish Community. He abused numerous people by healing them on the Sabbath just to make his political point against the religious leaders. He could just as well have healed them on Tuesday, if he really wanted to heal them. By healing the blind man in John 9 on the Sabbath, for example, he caused the man to be driven out of his synagogue, his family, and his community of faith; isolated and abandoned as if he were a leper. Even when he said surprising things about children, his focus was not on the children but on his disciples, using the children as tools for making an assertive teaching point. Jesus’ life was one of perpetually aggressive claims for his vision of God’s reign. He constantly and intentionally provoked conflict and disruption of the status quo, spiritually and politically. He refused to negotiate, compromise, palliate, or mollify his insistence upon keeping his elbow perpetually in the eye of the people in power. In all this he would not back down. The principle by which Jesus operated was absolute and that is why he did not back down, even though they killed him for this very reason. His principle was simply that the renewal of Jewish spirituality could only come from a return to the Abrahamic Covenant, which declared (Gn 12; Rm 8) that God is gracious and universally forgiving towards all humankind, unconditional to our conduct and behaviour, and radically in that it removes all fear, guilt, and shame from the equation of our relationship with God (Mi 7:18–20). He saw that the Pharisees and Scribes were absolutely wrong in assuming that the Mosaic legal system would renew the Jewish relationship with God. He was not the gentle Jesus, meek and mild. He was that tough guy from Nazareth! He had good reason and he was willing to go the distance for what he stood for, even to death on the cross.

We Are Not in Kansas or Kiev Anymore

The United States and Westem Europe are on the edge of a cultural collapse brought about to a large degree by the mass media of entertainment, along with public schools and other institutions of mass cultural diversion, USA Today notes that 70 percent of Americans are unable to name the Ten Commandments. In a culture where physical health is a higher priority than spiritual vitality, another survey found that more Americans are familiar with the specific ingredients in a McDonald's hamburger than know the individual commands that comprise the Ten Commandments. Many Christian parents are concemed about the influence of media violence on their children, but do not know what to do about it. The good news is that there are effective ways to teach children to be media-wise. Specifically, there are five pillars of media wisdom that will help build the culture-wise family. Theodore Roosevelt said that if we educate a man's mind but not his heart, we will get an educated barbarian. Cultural and media wisdom involves educating the heart so that it will make the right decisions.