The Pink Supremacists

Christchurch is my old hometown;  long before the earthquakes that shattered the city, long before multiculturalism  thankfully arrived ,   and long long  before Mr Tarrant decided it was his mission to  save the ‘white”  world  from  those “others” by murdering 50  people in two  mosques in March  2019. Certainly there has always been  racism  in little old  New Zealand-  but  in my experience a greater  tolerance of diversity  than in  many countries. Our  current Prime Minister Jacinda Adern  is thankfully a symbol  of that  tolerance and compassion.

Mr Tarrant is however not a symbol  of white supremacy  ( he is ,  as the headline of this post  suggests ,  in  reality   pink skinned;  not ‘white’;  a fact  which  rather  detracts from  the white power rhetoric) but he is rather;  a symbol  of  grief, fear and  loss. Like so many  angry  men  across the world, he found a rationale for the expression of that  anger and violence. In Mr Tarrant’s case, it was ‘white’  supremacism;   but for others  it might be  Salafist    murderous  jihadi fundamentalism, or Hindu  or Buddhist ‘righteous’  anger. In fact  anything to  avoid the real  grief and loss gnawing at  their psyche . In  Mr Tarrant’s case it was ,  almost indisputably the suicide of his father in 2010 when he was 18 , and more explicitly his discovery of the body  after his father shot himself  after he was diagnosed with cancer as a result of asbestos exposure. In the case of Anders Breivik, the Norwegian  who  killed 77 Muslim children in an attack  – it was perhaps the  separation of his parents at  an early age and the subsequent  split from  his father at  15.

What  might we be able to  say  about Osama bin Laden  and his childhood, or even  Genghis Khan?

Please note ,  none of this   rationale in  any way  condones or excuses the violence of such individuals,  but it can  give a rationale for their actions,  and hence an opportunity to  remove and reduce such  risks in  others .

And it is important  also  to  note that  by  far the greatest  violence by  such  angry  men is not committed  by  their own  hand,  but via the hands of others. Those men  ( and some women) who  manipulate others into  carrying out  their acts of violence  against  those ‘others”. In recent times those mass murderers have been  politicians and military  men and specifically those in  the Western ‘democratic’   nations. One can  only speculate on  the childhoods of sociopaths like John Bolton, the US advisor who  advocates the  killing of so  many Arab people,  but more importantly the Iranian people,  in the supposed belief that  this will  protect  the apartheid state of Israel,  or U.S.  Secretary  of State Mike Pompeo  who  apparently sincerely believes that  war against  Iran  will  hasten the Second Coming and the Rapture . Or we could list  a few women like  Gina Haspell  CIA director who is  clearly able to  internally rationalise her brutish  actions in  torturing people in a systematic manner,  or note the psychopathic glee of Hilary  Clinton when she learns of  Muammar Qaddafi’s brutal  death.

Such  people  use their  concoctions of beliefs to  rationalise their  brutal  and violent actions…when in  fact  they  are  simply  frightened little people who  need our compassion – and to  be taken  away  from  any capacity to  control  other’s lives.


The Self-destruction of Western Societies?

The recent  ‘terrorist’ bombings in European  cities  may need to be  looked at from  a wider  perspective. Is this increasing wave of violence on urban  communities a signal of a deeper malaise?

The ‘terrorists’  who  have perpetrated these attacks  over the past few years ( ie not just  “ISIS’  inspired  killings);  have inevitably be enacted by  dispossessed angry young men   who  predominantly  have no  clear ideology of much  longstanding.  While they  have often attributed the rationale for their attacks to  some formal ideology  like ISIS, I suspect  that   any ideological  excuse would have sufficed for them. The recent killings by  those who  stated their motivations  were in  the name of Allah  and ISIS, were almost all by young men  who  had lacked any consistent  commitment to  Muslim  practice; ie not regularly attending a mosque, and indulged in drinking, drugs , gambling etc.

This indicates that  the rationale for the killing did not come from  idealogical  sources, but rather from their own anger and hurt about their own life experiences.  Undoubtedly however, the  last few years  of ISIS, Al Qaeda and other similar extremist  groups espousing the glories of  the killing of innocents,  have provided a focus  and a ‘rationale’   for that  anger and blood-lust.

This process might be likened to  the Christian  crusades   to  the “Holy Lands” in mediaeval  times, when  Europeans  from  all  walks of life joined  armies  to  supposedly ‘free”  the Holy Lands from  Saracen tyranny, but in  fact used that  license  to indulge in  vast  amounts of rape, pillage and  terror  of  local  populations,   both on their journeys to  Palestine through  Europe and the Middle East , but also  within  Palestine  itself.

What is different this time around however, is that  this is an internal  self-immolation of societies and almost a global  one: predominantly by  young men  who  were born  within European  societies, but at  the same time alienated from them.

What  we see then, is a political  response to these multiple deaths  which labels them as “terrorists’  attacks rather than  an  epidemic of murder/-suicides by  young angry  and hurting men.

Instead of addressing the root causes of that anger;  alienation from  society,  loneliness, poverty,  drugs and perceived inequalities and injustices;  Western  governments have increasingly focussed on more and more draconian responses to  these murders;  an action which   further legitimizes the  imaginary  ideological  fervour of more and more  young men.

As in  the United States, the  political  response is to further  militarise police forces and restrict  human rights and freedoms, and thereby  increase the likelihood of inappropriate and unjust responses by  the ‘authorities’  to  legitimate  community  conflict  situations. It is plain  that such  actions lead only to  community disintegration.

One might therefore  argue that  the actions by  both parties are symptomatic of a global  community in decline; in  a state of self-immolation, as it  unconsciously acknowledges the  multiple absurd paradoxes of our  global consumer society whilst  we inexorably head towards   an unliveable over-heated  and species depleted  planet.



Mindfulness, Trauma and Suicide Ideation

Recent  emerging research  indicates a strong correlation between  Adverse Childhood Events (ACE) and  risk of suicide (see Links  below)

Current mainstream  interventions  often focus on counselling to  work  through  those childhood traumas  using CBT (Cognitive Behaviour Therapies) .

However, there is increasing evidence that  mindfulness programmes ( provided the practice is sustained after the initial training), is extremely effective in   reducing suicide ideation in young people at risk.  Part of its success is that  mindfulness training reduces the risk  of uninhibited (spontaneous) dangerous responses to  new adverse events . Research  has indicated that  young people  exposed to  ACEs have reduced inhibition  and higher anxiety, and are more likely to  “wallow” in  historical adverse circumstance, which  in turn increases the likelihood of responding to  further adverse events in  a negative and immediate way, as well  as increasing the likelihood of chronic alcohol  and drug use to   anaesthetise the  psychological  pain. Other researchers believe that  specific  traumatic responses to severe ACE  experiences- eg violence and sexual  abuse,  and the consequent flashbacks and Post-Traumatic Stress Disorder symptoms  that  subsequently  impact  on  the victim,  are the primary   causes for suicide ideation risk.  Other research  indicates that simply damaging and  dysfunctional family dynamics are sufficient to  result in   brain changes in young children exposed to  that  trauma which  can  result in  increased suicide risk in later life.

Note also  that  exposure to  ACE decreases the capacity to   interact  in positive ways with  peers because of  fear of  further negative social  encounters, and also reduces the capacity to  interact  positively with  people in positions of authority ( those who  have been in  positions of authority with  the child in  the past may  have often been  damaging to  that young person’s physical  or emotional  wellbeing) .  People exposed to  ACE face a double whammy: increased social  isolation combined with increased internal  risks: (the extrinsic and intrinsic impacts).

Interventions that  improve parenting skills, reduce bullying and sexual  and physical  abuse and family violence are therefore  core preventive measures to  reduce suicide ideation in not just  our young people, but people of all  ages.

However, mindfulness training offers  an opportunity to   significantly reduce the risks once negative experiences have occurred.  The core component of mindfulness and meditation is extremely simple: a reduction in random  thoughts by  focusing on an  external  point. In the case of mindfulness, that might be  focusssing on the breathing or doing a body scan or  focussing on sounds or an image.

Meditation techniques tend to use words or phrases repeated repetitively to  increase the “strength” of the mind to  focus and also  the capacity  to  easily move away from negative thoughts or patterns. Meditation may for instance  use  repetitive prayer,  or a mantra  or koan.

While the principle is simple , the challenge is to  achieve that state of focus. Many people for instance say “I cant do  mediation”, which  is a bit like saying ” I cant exercise”.  What  is required is a commitment to  continue the practice in  a meaningful way- never forcing the focus  but always returning (without blaming oneself for the lapse!)-  to  the focus when the mind inevitably wanders . Just  like exercising the body, exercising the mind through  mindfulness  or meditation strengthens the mind to  stay clear and focussed more and more frequently, with  the added bonus that  it becomes possible to  “acquire” moments of simply being in the moment and experiencing that joy ( ‘wherever I go, that’s where I am’).

However  moving from  a state of anxiety to  a state of bliss or even just  a measure of occasional  tranquility, will  obviously be a harder and much longer journey , and require greater tenacity for one who  has come from  a childhood of trauma and anxiety than  a person  who  has come  from   experiences of peaceful  acceptance by  those  who  love them.

There is also  some preliminary evidence that mindulness practice substantially  improves outcomes for people bereaved by  suicide and other traumatic loss. The ATTEND  mindfulness bereavement  programme  is one such  model.

CBT and other similar therapies rely largely on  an assumption that  it is the persons thoughts (their cognition)  that  directly influences their emotions. Work  through  the cognitive processes say  CBT, and you can  change the persons emotions for the better. Mindfulness simply says, increase the capacity to  focus on  whatever the person  wishes to  focus on (rather than their negative mind chatter) and you immensely improve their mental wellbeing.  A  researcher recently quoted one of her   research  clients as saying ” I think  therefore I feel” ( a little ‘play’  on Descarte’s spurious statement  “cogito ergo sum” -“I think  therefore I am”) . What  she meant was; whatever I think  about ,  my emotions follow after.  And this is largely, but not completely true. Our bodies have  for instance  strongly imbedded physiological responses to  threat . In humans (as with other primates), that  imbedded threat  response is strongly correlated to  being alone. To  be part of the group, is to be safe. To  be part of the group  we must  therefore have a meaningful  role in  the group-otherwise we are an  outsider  and  an outlaw who  no-one cares to  protect  and keep  safe.

However , while no-one has as yet  established the  percentage , my guess is that  80% at  least  of all of our emotional  responses relate  to  the things we are thinking  at  that moment.  And the things we think  are entirely and directly related to  what  we have experienced in  the past. Our sense of self is simply  the accumulation of those experiences, and our interpretation of them  based on  earlier experiences!

Lastly  ( being a Buddhist –  but this is not about religion or theology – this is about the nature of our internal  realities);  I would like to  relate  a   simple Zen  metaphor….

Two  Buddhist  monks  come to  a river where a beautiful  young woman  stands, but cant get  across the river safely . These monks  have sworn never to ‘defile’ themselves with touching a woman; yet one of the monks  simply picks up  the woman in his arms and carries her across the river to  safety on  the other side and puts her down. Many many miles later the other monk finally says to  the  “pickup” monk  – ‘you have defiled our monastery and our names with your actions today by  touching that  woman”-and the other monk  turns to  him  and says ” are you still  carrying that young woman?- I put her down  2 hours ago”.

Steady   personal  application of mindfulness and meditation  will enable us all  to  leave aside  all  those memories and experiences    that  our thoughts  tell us defile us.

In summary: thoughts trigger feelings, and feelings communicate vital information on how to best live your life to survive—and thrive.  Developing a stronger mental  focus allows you to  build  your awareness of what emotions and sensations you experience in response to certain thoughts,  and you may develop a stronger understanding of  the intimate connection between your words or thoughts (self-talk) and your emotions and physical sensations and your consequent actions.


Suicide Prevention Links

Childhood predictors of lifetime suicide attempts and non-suicidal self-
injury in depressed adults.

Childhood adversities and risk for suicidal ideation and attempts: a
longitudinal population-based study.

Incidence and course of suicidal ideation and suicide attempts in the
general population.

Association between childhood adversities and long-term suicidality
among South Africans from the results of the South African Stress and
Health study: a cross-sectional study.

Effects of mindfulness-based cognitive therapy on self-reported suicidal ideation: results from a randomised controlled trial in patients with residual depressive symptoms.

Mindfulness tempers the impact of personality on suicidal ideation

Mindfulness-based Stress Reduction (MBSR) Reduces Anxiety, Depression, and Suicidal Ideation in Veterans

Between suicidality and self : effects of mindfulness on college students’ entrance into and progression along the continuum of suicidality

Mindfulness and the Aloha Response

Selah: A Mindfulness Guide Through Grief

ATTEND: toward a mindfulness-based bereavement care model

Suicide: Finding Hope/ Mindfulness