Global Integrators--6

LTPeople

On the border of the divided capital: Nicosia, Cyprus
(Greek Cypriot and Turkish Cypriot).
The monument is a missile-shattered version
of the Universal Declaration of Human Rights.
.

We think that the time is coming for a diversity of colleagues to come together intentionally, visibly, and practically on behalf of global integration (GI). GI put simply is how we skillfully integrate our lives and values on behalf of the issues facing humanity. Likewise we think that the time is coming for colleagues to carefully reflect and act on what it means to be good global learners-practitioners--to seriously consider what it means to be what we are calling global integrators (GI-People).

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This entry connects global integrators with the previous entries on loving truth and peace (LTP) by specifically emphasizing the value of people—that is, people loving people with truth and peace. We refer to it as LTPeople.

GI by definition is guided by one's values. The working definition refers to values such as "ethical imperatives, commitment to humanity, God's glory." Added to these values for us personally is LTPeople. Hence we endeavor to be global integrators who love truth, peace, and people. We think many people working in GI are LTPeople.

LTPeople's foundation for us continues to be the prophet Zechariah’s exhortations to "love truth and peace" in all aspects of our relationships (Zechariah 8:19). Added to this now is the foundational commandment for followers of Jesus Christ to love people: to love one another (John 13: 34-35); to love your neighbor as yourself (Mark 12:31); and to love all people even as God does, be they friend or foe (Luke 6: 27-36). And we love because God first loved us (I John 4:19).

Global Integrators--5

Global Disintegration

The Precarious Exploitation of People-Planet

Universal Declaration of Human Rights-shattered.

Monument on the border dividing Nicosia, Cyprus.

We think that the time is coming for a diversity of colleagues to come together intentionally, visibly, and practically on behalf of global integration (GI). GI put simply is how we skillfully integrate our lives and values on behalf of the issues facing humanity. Likewise we think that the time is coming for colleagues to carefully reflect and act on what it means to be good global learners-practitioners--to seriously consider what it means to be what we are calling global integrators (GI-People).

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The only thing necessary for disintegration to happen,

 at any level of society, is for people to do nothing—

or to exploit others…

Global integration is what helps to safeguard us all from global disintegration.  Global integrators, as defined in these entries, have crucial roles to play in counteracting disintegration as they “integrate their skills and values on behalf of the major problems facing humanity.”

Here are five realities, among others, that seriously undermine the world community’s efforts to promote wellbeing and sustainable development for all people, including the estimated 1.5 billion “multi-dimensional poor.” Perhaps at the core of all five of these disintegration realities is exploitation at all levels of society:  fundamentally, people exploiting people.

1.       Complacency—business as usual, denial, oblivion, someone else’s responsibility

2.       Conflicts –protracted and new human security threats, interpersonal violence

3.       Consumption—consumerism, lifestyle maintenance

4.       Corruption—moral sickness at all levels, including cover ups, complicity and cowardice to act

5.       Climate change—related to the threat to many “planetary boundaries”

The Human Development Report 2014 lists many of the issues, challenges, and opportunities for countering what we are calling “disintegration” and for promoting wellbeing and sustainable development.  The theme this year is Sustaining Human Progress: Reducing Vulnerabilities and Building Resilience (United nations Development Program). Consider the opening quotes, which highlight the precarious state of human affairs:

“As successive Human Development Reports have shown, most people in most countries have been doing steadily better in human development. Advances in technology, education and incomes hold ever-greater promise for longer, healthier, more secure lives. Globalization has on balance produced major human development gains, especially in many countries of the South.

But there is also a widespread sense of precariousness in the world today—in livelihoods, in personal security, in the environment and in global politics. High achievements on critical aspects of human development, such as health and nutrition, can quickly be undermined by a natural disaster or economic slump. Theft and assault can leave people physically and psychologically impoverished. Corruption and unresponsive state institutions can leave those in need of assistance without recourse. Political threats, community tensions, violent conflict, neglect of public health, environmental damages, crime and discrimination all add to individual and community vulnerability.

Real progress on human development, then, is not only a matter of enlarging people’s critical choices and their ability to be educated, be healthy, have a reasonable standard of living and feel safe. It is also a matter of how secure these achievements are and whether conditions are sufficient for sustained human development. An account of progress in human development is incomplete without exploring and assessing vulnerability.” (Overview, page 1, bold font added for emphasis)

Notes: 
1. The Overview is 12 pages and provides a quick, helpful summary of the full report (225 pages). 

2. See page 21 of the full Report for a description of six “shocks and threats to human development”—realities that are both sources and results of “disintegration.” 

3. Click here to watch the two minute summary of the launch of  the Report.
http://www.undp.org/content/undp/en/home/presscenter/events/2014/july/HDR2014.html

4. For some more perspectives on development, watch the four minute animated piece below: "A Modern Tale of Risk and Opportunity.

http://www.undp.org/content/undp/en/home/presscenter/events/2014/july/HDR2014.html

Safety and Protection in Dangerous Places: Part 1

Mission Workers:

Hostile Hosts or Hostile Guests?

Lebanese authorities bury 30 bodies in wasteland outside Tyre, Lebanon.

The bodies had lain unclaimed for 10 days in the burned-out shells of cars,

or scattered around the war-ravaged villages of south Lebanon. [civilians]

(Courtesy IRIN. ©2006 Hugh Macleod/IRIN http://www.irinnews.org/)

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The single greatest problem facing the United Nations is that there is no single greatest problem. Rather, there are a dozen different ones each day clamoring for attention. Some…are obvious and trying. Others we call “problems without passports”—issues that cross all frontiers uninvited, like climate change, drug trafficking, human rights, terrorism, epidemic diseases, and refugee movements. Their solutions, too, can recognize no frontiers because no one country or group of countries, however rich or powerful, can tackle them alone. Shashi Tharoor, Newsweek, September 4, 2006

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We want to focus on serious threats to life in mission/aid settings. The emphasis is on issues regarding resources to support mission/aid staff, sending agencies, and civilians in the midst of dangerous places.

What are Dangerous Places?

• Dangerous places are areas affected by calamities and conflicts, including those not in the public limelight such as neglected emergencies and forgotten wars.

• Dangerous places are those vast, trans-border regions where uninvited “problems without passports” can linger and take their deadly toll (malaria, corruption, human trafficking). 

• Dangerous places are also the sending group contexts for mission/aid workers in which unresolved interpersonal conflict and poor organizational/management practices can have major negative impacts on staff well-being and operational effectiveness.

Resource One

Dangerous Mission is a special 28 minute BBC audio documentary and part of their “Heart and Soul” series. Have a listen—it is well-worth it. The documentary features interviews with mission workers whose lives are in danger due to the nature of their work. Why do they work in places hostile to the Christian gospel and why do they take risks? The documentary also includes some perspectives from those who believe their own mission work can be jeopardized by people who overtly evangelize in hostile countries and perspectives from people from other religions who oppose their work. This is a fascinating subject and obviously not one without controversy!

Resource Two
Doing Member Care in Red Zones: Examples from the Middle East is on of several articles in Doing Member Care Well (2002) that deal with surviving/working in dangerous places. The authors do a great job looking at warning signs of serious stress for workers in "red zones": areas marked by ethno-political tensions, social instability, and violence. There is also material to help administrators and sending organizations as they manage/support their staff.

Reflection and Discussion

1. What are a few of the main issues overviewed in the Dangerous Mission interviews above?

2. What are acceptable risks for you in your work (or for yourt workers if you are an admistrator/leader) in mission/aid? How far do you go (risks) to help vulnerable people?

3. Would you want your adult child to be an aid/worker in a risky area, such as a war zone?

4. Would you want your child to be converted to another religion or to no religion, via the influence of foreign workers or “proselytizers.”

5. Is it OK to come into another country for reasons other than the stated ones, with the primary intent to share one’s religious faith/and/or convert others? How does this practice relate to Articles 18 and 19 in the Universal Declaration of Human Rights, regarding the right to have a religion or not to have a religion and freedom of conscience?

Culture and Diversity in Member Care—Part 5

Resolutions: Multicultural Competence

International Member Care Retreat 2000

El mar sus millares de olas mece divino.

Oyendo a los mares amantes mezo a mi niño…

Dios Padre sus miles de mundos mece sin ruido.

Sintiendo su mano en la sombra, mezo a mi niño.

Gabriela Mistral, Desolación, 1922

The sea rocks its countless waves

God rocks His countless worlds

Hearing the loving waves

Sensing God in my world

I rock my child.

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Mission/aid workers, like the people with whom they work, are a hugely diverse and culturally varied group. As mentioned in the last entry, there are about 400,000 foreign mission workers and nearly 12 million national workers, according to the estimates from Johnson, Barrett, and Crossing, in the January 2010 issue of the IBMR. We thus want to better equip ourselves to deal with such diversity and thus make member care as relevant as possible. In short, we want to encourage understanding, respect, and competency regarding human diversity and cultural variation.

Let’s have a look at one professional body’s comments on culture and gender—resolutions from the American Psychological Association (APA, 2004). There are of course similar perspectives from other fields/professional bodies and countries. It would be fascinating to review and compare many of these. It would also be helpful to use these materials as a springboard to write some trans-culturally relevant guidelines on cultural variation and diversity in member care! These guidelines would be helpful for further developing multi-cultural competence.

Keep in mind that although it is not explicitly stated in this document by the APA, much of the thinking is founded upon the 1948 Universal Declaration of Human Rights (UDHR) and subsequent human rights-related instruments. See especially the Preamble and Article 1 which recognize  “the inherent dignity" of eveyone; that "the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world;” and that “All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.” These principles from the UDHR in turn can be definitely linked to core principles in Judeo-Christian thinking on the intrinsic worth of humans as beloved image bearers of God.

The Resolutions from the APA (excerprted below) are obviously very USA-centered. They are nonetheless heading in the right direction as they call to internationalize the field of psychology in general and increase the multi-cultural competence of American psychologists in particular. Note that in the entire document there are actually 26 “Whereas” statements and 12 “Let it be resolved” statements.

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Resolution on Culture and Gender Awareness in International Psychology   American Psychological Association, 2004

(Excerpts--click on the title/link above for the full version)

"WHEREAS an estimated 60 percent (or more) of the world's psychologists now live outside the US...

WHEREAS psychologists outside of the US have generated perspectives, methods and practices that correspond to the needs of the people in their societies and data that are relevant to the development of a more complete psychology of people...

THEREFORE LET IT BE RESOLVED that the American Psychological Association will:

(4) encourage more attention to a critical examination of international cultural, gender, gender identity, age, and disability perspectives in psychological theory, practice, and research at all levels of psychological education and training curricula.

(5) encourage psychologists to gain an understanding of the experiences of individuals in diverse cultures, and their points of view and to value pluralistic world views, ways of knowing, organizing, functioning, and standpoints.

(6) encourage psychologists to become aware of and understand how systems of power hierarchies may influence the privileges, advantages, and rewards that usually accrue by virtue of placement and power..."

Reflection and Discussion

1. What other guidelines/statements in this area of culture/diversity/gender are you familiar with?

2. What would be three succinct principles or areas to emphasize in a member care statement about awareness of human culture, diversity, and gender?

3. Describe how some of these principles in the APA Resolutions relate to Scripture and/or the UDHR.

4. It can be argued that it takes some professional bodies a long time to catch on to the relevance of cultural variation, human diversity and gender equality. Why is this so? Any examples?

5. How could the APA Resolutions be useful to further develop multicultural competence for you in your work and setting?

Member Care and Human Rights--9

Human Rights and Religious Liberty

Proverbs 1:3 and Proverbs 24:11,12

We were really awed by the courage and commitment of several people whom we recently met in Central Asia. These were people whose religous liberties--protected supposedly by both their national constitutions and international laws--had been seriously violated. We listened carefully to each others' stories both formally through debriefing and informally through group discussions. We explored Christian Scripture in light of human rights issues and international law--especially the Universal Declaration of Human Rights. Two foundational verses for the discussions were from the book of Proverbs.

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The purpose of the book of Proverbs:

1:3--To receive instruction in wise behaviour, righteousness, justice, and equity
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The responsibility to help vulnerable people:
24:11--Deliver those who are being taken away to death, and those who are staggering to death, O hold them back.
24:12--If you say, "See, we did not know this," Does He not consider it who weighs the hearts? And does He not know it who keeps your soul? And will He not render to man according to his work?
*
Russian:
1: 3--усвоить правила благоразумия, правосудия, суда и правоты;
24: 11--Спасай взятых на смерть, и неужели откажешься от обреченных на убиение?
24:12--Скажешь ли: `вот, мы не знали этого'? А Испытующий сердца разве не знает? Наблюдающий над душею твоею знает это, и воздаст человеку по делам его.

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The Universal Declaration of Human Rights (United Nations, 1948) is a crucial guide for our lives and work. It is a foundational document for international laws/agreements for human rights. It unequivocally recognises the dignity and equal rights of all humans and the devastating consequences to people and societies when human rights are abused. We especially noted Articles 18,19, 20. See: www.unhchr.ch/udhr and www.ohchr.org

18. Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.

19. Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers.

20. (1) Everyone has the right to freedom of peaceful assembly and association.
(2) No one may be compelled to belong to an association.
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Статья 18
Каждый человек имеет право на свободу мысли, совести и религии; это право включает свободу менять свою религию или убеждения и свободу исповедовать свою религию или убеждения как единолично, так и сообща с другими, публичным или частным порядком в учении, богослужении и выполнении религиозных и ритуальных обрядов.

Статья 19
Каждый человек имеет право на свободу убеждений и на свободное выражение их; это право включает свободу беспрепятственно придерживаться своих убеждений и свободу искать, получать и распространять информацию и идеи любыми средствами и независимо от государственных границ.

Статья 20
1. Каждый человек имеет право на свободу мирных собраний и ассоциаций.
2. Никто не может быть принуждаем вступать в какую-либо ассоциацию.

Reflection and Disucssion
Read the UDHR document two times in the next week.
Focus especially on the Preamble and Articles 18-20.
What are some ofthe key values, rights, and terms that you find?

Member Care and Human Rights--6

Human Rights Advocacy:

Member Care for The Persecuted Church

“Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.”
UDHR, Article 18

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Excerpts below from: “Human Rights Advocacy in Missions”
Doing Member Care Well (2002) by Wilfred Wong
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"I just returned from Sulawesi yesterday where I met with leaders who oversee about 2000 church-planters, pastors, and evangelists in the Maluku islands, Indonesia. They have lost about 100 workers in the last several months. Some were burnt alive and others cut to pieces. One evangelist had his head cut off and placed in a public place...One pastor lost his children and grand children. Another pastor was forcibly circumcised along with his children, including his five-year year old girl. I am just so overwhelmed with pain in my heart. As I sat with them I couldn't bear to listen. But even more painful, is what one pastor asked me: "Why doesn't anyone care for us?" (Report from Beram Kumar, Member Care Network-Malaysia; February, 2001)
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To engage in human rights advocacy is basically to raise concerns about human rights violations and to call on the responsible government to rectify this injustice. It also involves getting Parliamentarians, governments and members of the public in other countries to put pressure on the responsible government to end the human rights violations. Human rights advocacy can be done at different levels, ranging from very public and strong pressure to quiet negotiations to persuade a government to stop the human rights abuses. Some examples of human rights advocacy organizations are Jubilee Campaign, Christian Solidarity Worldwide, and Amnesty International.
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One reason why there is persecution in so many different countries today is because the church is expanding its frontiers throughout the world. More than at any other time in the history of Christianity we can truly regard the Church as a global community. It is because the Church is growing in places traditionally hostile to the Gospel that in many of these locations the backlash of persecution occurs. Governments or religious extremists feel threatened by the spread of Christianity and try all sorts of methods to stop its growth, ranging from murder and genocide as in Sudan to more subtle measures such as the introduction of restrictive laws on church registration, which is common in a number of Central Asian countries.
*
As Christians, I believe we must show solidarity with other believers who are facing persecution. Failing to do what we can to try and help them in their time of need is akin to failure to help the wounded stranger on the road. I desire to behave like the Good Samaritan rather than the "religious" people who simply walked by and ignored the stranger's—their neighbor’s-- plight. If in God's eyes we owe a fraternal duty of care to strangers who do not even share our faith, we owe an even stronger duty to fellow members of the Body of Christ. 1 Corinthians 12:25 to 27 reads: "so that there should be no division in the body, but that its parts should have equal concern for each other. If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it. Now you are the body of Christ, and each one of you is a part of it."
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Human rights advocacy is not just about human rights but is also a key form of mission support. It involves speaking out against injustices and trying to have such situations rectified. We believe in a God of Justice (Isaiah 30:18) whose prophets, like Amos, uncompromisingly called for justice (Amos 5:24). It thus amazes me when Christians think that closing one's eyes to injustice is somehow the more "spiritual" thing to do. Human rights advocacy is not about seeking political power, it is about seeking justice. It should not be considered as any more political than the prophetic utterances of Amos, Elijah, Isaiah, or any of the other prophets of the Bible.
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Mission workers have a key role to play in human rights advocacy by carefully and accurately communicating relevant information about anti-Christian persecution and discrimination to the outside world. Groups like Jubilee Campaign will do the overt advocacy work, communicating with Parliamentarians and Governments. The mission worker must usually stay in the background, quietly supplying information about religious persecution or discrimination to human rights advocacy groups, so as not to jeopardise his/her own safety or permission to stay in the country. There is no need for mission workers to take on an overt advocacy role, their main and very crucial contribution to the process of securing justice is to supply the relevant information.
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Reflection and Discussion
**1. A follower of Christ is imprisoned for his faith and held without any contact with outsiders. His wife wants human rights advocacy on his behalf but his local church leader is opposed to it because he's very frightened of any actions that may potentially cause problems for his church. Whose view should have priority in deciding whether to authorize human rights advocacy?
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**2. In general, what do you think God expects Christians who are not facing persecution to do for those who are facing persecution?
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**3. Imagine you are working in a country where Article 18 of the Universal Declaration of Human Rights is not honoured (freedom of religion/conscience and freedom to change one’s religion). Anti-Christian persecution by certain people in the government has not yet started but with the growing number of citizens who are freely choosing to become followers of Christ, it's likely to happen in the near future. What sort of preparations for such persecution can you, other colleagues, and the local believers make now, in advance?

Member Care and Human Rights--5

Religious Peacebuilding

Rights and Resonsibilities

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"Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice, and peace in the world..." Preamble of the Universal Declaration of Human Rights

"An arresting aspect of the growing fascination with the role of religion in global politics is the effort to show that however much religion may contribute to violence, intolerance and discrimination, that is not its only function. Alongside the expanding number of studies purporting to demonstatrate the perverse influence of religon on civil war, terrorism, illiberal nationalism, and the like, there emereges a contrasting set of studies endeavoring to exhibit a more constructive, irenic, and tolerant side to the political and diplomatic contributions of religious individuals and groups. Such accounts are commonly described as examples of "religious peacebuilding."

Foreword by David Little, Harvard University,

For all Peoples and All Nations: Christian Churches and Human Rights

(2002, p. ix) by John Nurser.
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Reflection and Discusion
**Can there ever be true peace without recognising human rights?
**How are our faith-based member care practitioners, mission/aid workers, and sending groups contributing to "religious peacebuilding"?
**How do faith-based groups build peace in a way that fits with both their values and the values of the people who receive their services?
**Respond to these assertions:
Good practice in member care promotes both truth and peace.
Truth and peace are foundational for authentic relationships and for real love.

Member Care and Human Rights--4

The Maims and Moans of Fallen Creation

Have a seat, and have a think with me:

Life maims and we moan.

How do human rights abuses relate to these maims and moans?

How does member care help to alleviate them?

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Note--I am still thinking...This topic is way too big for me!

Human dysfunction is part of the maiming/moaning reality. It includes things like deception, addictions, denial, shifting blame, and human rights abuses including violations of people’s consciences and religious liberties, murder, rape, and economic servitude. All of these areas and more can affect mission aid workers as they interact with colleagues and the people that receive their services.

The source of dysfunction from a Christian perspective relates directly to something tragic that happened between God and humans. Something horrible interfered with their relationship, as related in the Genesis narrative, influenced by humans and fallen angels alike. Humans became ontologically, morally and socially fragmented, beset with the intractable flaws of self-centeredness, self-deception, and self-depreciation. We deny who we really are and try to be something we are not. We do things to benefit ourselves at another’s expense. In spite of our moral goodness and beauty—having been made in God's image—we are all guilty of “crimes against ourselves and crimes against humanity”. The pernicious combination of human and devilish wrongs leads to a demise of our well-being with the maiming of our rights and the moaning for our rights.

Let’s look again of the Universal Declaration of Human Rights (UDHR). I want to use a few terms from the Preamble (in caps below) to express three types of problems that ensue when our human rights get overlooked.

There are problems when we do not RECOGNISE the reality that humans have dignity and rights. Certain people (especially those we don't like) can be viewed as being less human and thus merit human wrongs and not merit universal human rights. Hence it is OK to hurt or neglect people and to excuse it or even not be “aware” of it. This denial and distortion of human reality is reflected in Jeremiah 17:9: “The heart is more deceitful than all else and is desperately sick. Who can understand it?”

There are problems when we do not REGARD the dignity and rights of humans. This distortion of reality leads to controlling and exploiting others. Freedom of speech, of conscience, and of religion, at the state level for example, are the first to be repressed. At the family, group, or organisatinal levels, the maladaptive trio of ‘Don’t talk, don’t feel, don’t trust” becomes pervasive. At the individual level it is all about staying safe and pretending, not disturbing the status quo, and not jeopardising ones position. Fear reigns and leads to blind loyalty, self-protection, poor practice, low morale, and group stagnation. But we do all these things at the cost of our dignity and of our rights (and responsibiliity!) to respond to reality authentically.

There are problems when we do not PROMOTE dignity and rights and instead oppress people. We think more of our own interests than the interests of others. Rebellion results. In its healthiest form such rebellion is a sincere and virtuous attempt to create change that will protect people from abuses and promote their well-being. The UDHR refers to this as fostering “social progress and better standards of life in larger freedom". One example of "virtuous rebellion" is in I Samuel, in which Saul responds to serious human rights violations (the threat for all the right eyes of the inhabitants of city to be gouged out). He puts his livelihood (oxen) and life on the line in order to fight and protect others. A second example is in I Kings 22 where Micaiah takes unknown risks in order to speak publicly to two kings and their entourage about what he senses God tells him to say: “As the Lord lives, what the Lord says to me, that I will speak" (v. 14). He prophesies, is struck in the face, then thrown in prison, and never heard of again in the pages of Scripture. Seeking to protect/promote human rights, especially to those who are oppressed, and in ways which are seen to challenge the stats quo and to be politically incorrect, does not always have a happy ending.

Article 29 of the UDHR says that “Everyone has duties to the community…” It is this sense of duty that makes us want to RECOGNISE, REGARD, and PROMOTE the rights and well being of others. This duty is synonymous with our sense of “moral obligation" or what Kant referred to as the “categorical imperative”. Underlying the notion of human rights then is the reality of moral law.

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Member care is intertwined with human rights, as we have seen over the last four weeks of entries. But human rights cannot stand on their own, both philosophically and practically. Human rights are based on moral law. And moral law comes from a Moral Law-giver. These thoughts are reflected in the "Guiding Principles” recorded in “A Message from the National Study Conference on the Churches and a Just and Durable Peace” which convened in the USA in 1942 under the auspices of the National Council of Churches.
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“1. We believe that moral law, no less than physical law, undergirds our world. There is a moral order which is fundamental and eternal, and which is relevant to the corporate life of [humans] and the ordering of human society. If [humankind] is to escape chaos and recurrent war, social and political institutions must be brought into conformity with this moral order….13. We believe that the Eternal God revealed in Christ…is the source of moral law and the power to make it effective." (Section II, Guiding Principles, pp. 10-14).

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Reflection and Discussion

Three type of problems are mentioned when human rights are overlooked.

**In what ways does member care for mission/aid workers deal with the prevention and treatment of such problems?

**Recall a "happy ending" that resulted from protecting/promoting the well-being of mission/aid staff and those that receive their services.

**What helps you to survive the mains and moans of fallen creation?