Bless her father for she has sinned

The Thinker by Rodin

Way back in the 1960s and early 1970s, Sister Monica was principle and eighth grade teacher at my parochial elementary school in upstate New York. When I first knew her, she almost looked like a Talibani woman. Like all the sisters, she wore ankle-length black dresses, black shoes with black hose, a belt with beads and a crucifix on one end, and a habit so severe that you could not see a hair on her head other than on her eyebrows. After Vatican II, they literally had a change of habit, which got considerably smaller to the point where we could make out actual hair. Today, even modest habits are history. I doubt there is any way I could tell a Sister of St. Joseph from any other woman on the street.

Sister Monica had to deal with two hundred or so of us pupils who suffered from the sin of being, well, children. Yes, amazingly we had not mastered adult skills such as not squirming in our seats or talking in class. Sister Monica would permit none of these childish things. From our uniforms (pressed black pants, white shirts and a green tie for the boys, and really ugly plaid green dresses with a white blouse for the girls), the idea was to extinguish all signs of difference. Sitting in our squat and tiny desks, we looked like budding Catholic Dilberts destined to spend our lives in cubicles, which way back then had not yet been invented. Sister Monica took it as her personal mission to obliterate all signs of personality from us. She had two hundred plus students to deal with, dammit (not that she would swear). We were but sausages in her grinder. She had to turn us into good little Catholic sausages, educated but obedient. We were destined to be interchangeable gears for the betterment of society but far more importantly, good, dutiful and faithful Catholics. We were to be the type who went to mass every Sunday and never miss a Holy Day of Obligation.

In short, in Sister Monica’s universe there was virtually no room for either tolerance or deviation. Absolute conformity and obedience were required. Silence was required during class. If you had a question, of course, you first had to raise your hand and be allowed to speak. Being children, we tended to tune out a lot of her teaching. We fidgeted. We spent inordinate amounts of time sneaking peaks out the window, doodling, watching the clock and waiting for the liberation of recess or the final bell. If our attention ever wavered, she would call out to us in her sharp raspy voice. Her long, wooden pointer with its rubber tip was her constant companion. She would smack it down loudly on your desk to get your attention. We were there to learn and generally, that meant a lot of lecture, rote memorization and few questions.

It is hard for me to give Sister Monica her due, but I will try. In fact, she was a pretty good teacher in that it was hard to leave her class without having learned the material. I remember her primarily as my math teacher. By the end of the eighth grade, we were already doing algebra. Homework certainly was turned in on time and was promptly graded. Since she was so vigilant about students looking out the window most of us realized we had best pay attention. Moreover, Sister Monica liked having an audience. Her pointy stick was one way that she expressed her personality since with all that black garb on, there wasn’t much else of her to see.

Back in the 1960s, and in particular, in parochial schools, someone like Sister Monica had near absolute and unchecked authority. The only liberal aspect of Sister Monica that I can recall was that she was liberal at meting out punishment. I am sure a class full of elementary school children could be a handful. It was not natural for us to stifle ourselves or give the teacher our full attention.

A teacher certainly has the right to maintain order in the class. Sister Monica though was a big believer in spare the rod and spoil the child, and it was hard to find any infraction too trivial for her justice. Her preferred instruments for meting out punishment were two yardsticks held together. Her preferred location for executing sentence was her desk at the front of the class. Her instructions were simple: “Form a right angle.” There in front of the class the recalcitrant student (in my memory, always a boy) would receive a dozen or so sharp whacks with her doubled yardstick, sometime but not always inducing tears, but often involving a lot of wincing. If it was painful to endure it was perhaps more painful to repeatedly witness. Publicly meting out punishment also had a deterrent effect. I cannot recall ever being at the end of her yardstick. Yet for every student who endured her yardsticks, it was as if I could feel their pain. It made me angry but of course there was no way to express it. My own mother was much like Sister Monica, so I would find no sympathy at home.

Many of us got worse than Sister Monica at home. This was an age when, if your father beat your bums and back black and blue with his belt, child welfare workers (to the extent they existed) would generally look the other way; he was your father, after all, and society assumed he knew best. Perhaps some of the frequent victims of her yardstick grew inured, since many of them were repeat offenders. Yelling in the halls or in class, repeatedly looking out the window and arriving in class sweaty from running around too much during recess were typical violations that required swift justice.

As a child, I found her behavior hard to reconcile. While it was consistent with what I saw outside of the school, it seemed cruel and vindictive. Yet, the faith I was given told me we should look at clerics like Sister Monica with respect, if not something bordering on adoration. By contemporary standards, she would be fired on the first incident with the yardstick. Today, civil suits seeking damages for physical and emotional abuse might even succeed. Once in high school, when our bus rolled past our elementary school I found that I had to deliberately look away. It was thirty years before I found both the time the courage to examine my old haunt of a school. A haunt it remains to me, although the school has long been vacant.

As for Sister Monica, I assumed she had gone to her reward, or was close to going there. I did not think she was web savvy. I did not think I could find her, but last week filled with mild curiosity I left an inquiry on her order’s website. To my surprise, they provided me with Sister Monica’s email address! She is still affiliated with her order but is now semi-retired. I inferred her last name from her email address and Googled her. Google pointed me to a fairly recent online article where she is featured. There in glorious color on the World Wide Web was the now habit-less Sister Monica, much aged of course, heavier, but with much the feisty look that I recalled.

From reading about her online, I got the feeling she has mellowed quite a bit. She held the job of principal in a number of other parochial schools, helped developed curriculum for her diocese, and was involved in at least some charitable work running a food donation center. There are likely many layers to Sister Monica and perhaps I saw her least Christ-like layer.

Although I do not plan to email her, I do fantasize from time to time on what I might say to her. I would ask if she felt bad about the way she treated us. My suspicion is that she would say no. I would suggest to her that she should repent by asking forgiveness from those she hurt, including me. She would probably say these sorts of sins, if they occurred at all, are easily absolved in the Sacrament of Confession. I would reply that there are two types of forgiveness. God can forgive some sins but those against other people can only be forgiven by those who were hurt. If she were to ask my forgiveness, I would grant it. It might heal her soul, presuming it is troubled, which I doubt. Moreover, it may help me put these sad past events forever under the mattress.

Unquestionably, they affected me profoundly as a child and still somewhat as an adult. She likely affected hundreds of other students of hers over the years, and most I suspect have few charitable memories. I am no longer a Catholic for many reasons, but in part because I could not as an adult be a member of a religion that would look the other way while people like her abused so many children. I worked hard to be firm but tolerant parent, never raising a hand to my daughter and trying, but not always exceeding, to never to throw a deprecating remark her way.

Today virtually all schools, except in a few Southern states, are free of faculty-induced violence. This is particularly true of parochial schools, although in numbers they are today a small fraction of what they were in their heyday. This may be in part because Sister Monica was one of many sisters, as unfortunately there were many Catholic priests, who crossed the lines. I doubt her behavior gave her any qualms. She was probably instructed by her clerics to mete out corporal punishment. She may have witnessed it herself had she spent her childhood in parochial schools. It may have seen as natural as eating and breathing.

In the grand scheme of things, these sins were probably of the venial variety. No one died. Many bottoms may have gotten a bit red, but only temporarily. Sister Monica might have induced a blister or two, but she also succeeded in making us learn. As best I can tell none of my classmates grew up to be axe murderers. Still with me, my friend Tom who was also there and I am sure many others, she did leave scars, scars that do not always completely heal even so many decades later.

I imagine someday the pendulum will swing back and teachers may be empowered to mete out punishment again. I can only hope that if this happens, future parochial school teachers will retain nonviolent ways to discipline their pupils. Given the certainty of Catholicism about so many things, I am not entirely convinced those days are gone forever. Absolute power allows these transgressions to occur, and at the very least in Sister Monica’s case, the Catholic Church watched askance.

The Problem with Vengeance

The Thinker by Rodin

Saddam Hussein has gone to meet his maker. Shortly before dawn this morning, the former Iraqi dictator was hanged. Reputedly, justice was served. Hussein received the same ultimate penalty that he and his henchmen inflicted on reputedly hundreds of thousands of Kurds and Shi’ites during his twenty-five years or so as national dictator and despot. Hussein at least had the benefit of having his guilt established in an open trial. One thing is for sure: Saddam Hussein will not be around to inflict further atrocities.

I certainly understand the need for the survivors of Hussein’s tyranny to see Hussein suffer some small measure of the pain that was inflicted on them and their loved ones. Mesopotamia, after all, gave us Hammurabi, the Babylonian king. Nearly four thousand years ago he invented a form of justice that was still evident in Saddam’s hanging today: an eye for an eye and a tooth for a tooth. Saddam’s hanging of course could not begin to really equal the voluminous misery he inflicted on others. Still, death is the ultimate penalty. Having Saddam spend a couple of years in prison knowing he was going to pay the ultimate penalty was probably a very miserable experience.

The problem is that by hanging Hussein, the justice that was served did nothing to solve the underlying problem. Rather, by hanging Saddam the violence in Baghdad is likely to worsen. Ninety-two people died from violence in Iraq today. A curfew imposed later in the day will hopefully staunch the violence, although most likely the violence will keep recurring until it is fully expressed. Sunnis will feel even more aggrieved by Saddam’s execution. Shi’ites and Kurds will feel even more righteous. If national unification is the goal, it is hard to see how serving this kind of justice, no matter how lawful and fair, will serve Iraq’s national interests.

Real solutions to Iraq’s sectarian problems can only be solved by changing hearts and minds. Saddam’s execution was thus counterproductive toward those ends. All sides will be more inclined to dig in their heels and less inclined to work toward national reconciliation. Imagine if during our Civil War we had captured General Robert E. Lee and had him hung for treason and for ordering the murdering hundreds of thousands of Union soldiers. It is unlikely that the Confederacy would have suddenly felt the desire to sue for peace.

What then does this execution really accomplish? While it does give survivors some feeling of vengeance, I am not persuaded that vengeance as a form of justice will be much of a deterrence. By definition, no sane people would engage in violent crime in the first place. Millenniums pass by and regardless of how lax or strict the execution of our laws is, violence continues at roughly the same levels it always has.

I think that vengeance is like throwing wood onto a fire: it keeps it going. What is needed is something that will douse the fire. What justice for Saddam Hussein would have served both as punishment and have served the interests of the stability of Iraqi society?

In countries like Liberia and South Africa, truth and reconciliation commissions have proved to be effective vehicles for mending societies torn by decades of strife. Such a commission in Iraq could have done much to reduce sectarian tensions by allowing victims to air their grievances. Now that Saddam is dead, those who did not have a chance to formally air those grievances feel in some measure that they were not heard, and consequently justice was not served for them. The Kurds suffered thousands of deaths because of chemical attacks ordered by Saddam Hussein. Their rage, which should have had the opportunity to be expressed in a proper forum, is instead bottled up and unchecked instead. As a result, this rage is likely to cause further destabilization and violence in the future.

I think it would have been better for all parties had Saddam been tried by the International Criminal Court. It was established precisely for these kinds of crimes. By having his crimes adjudicated by an external court, it would have had the pleasant smell of impartiality. Instead, Saddam was tried in an Iraqi court. While the evidence of Saddam’s guilt was clear enough, impartiality was simply not possible. Lacking impartiality, the verdict smelled malodorous. It is true that had the International Criminal Court convicted Saddam Hussein, he would not have been executed. Most likely, he would have lived out the rest of his life in isolation in a prison in some place like The Hague. There, isolated, alone and unempowered, a rough form of justice would have been served in the form of impotence and obscurity.

Too often justice is merely a code word for vengeance. We need to understand that society’s purpose in seeking justice is not to elicit vengeance. Instead, it is to elicit true repentance from the criminal if possible, ensure future behavior does not recur, and to ensure the rest of society is safe from a criminal’s actions. We need justice that does not amount to being Band-Aids on society’s gaping wounds. Instead, we need actions that promote the wound’s healing. Unfortunately, as Saddam’s execution points out, the need for vengeance simply helps ensure that future Saddams will likely reemerge from the toxic environment he left behind. Therefore, the karmic cycle will repeat until someday, perhaps, Iraqis learn the lesson and get it right.

Saint Paul got it right in Romans 12:19-21:

Beloved, never avenge yourselves, but leave room for the wrath of God; for it is written, “Vengeance is mine, I will repay, says the Lord.” No, “if your enemies are hungry, feed them; if they are thirsty, give them something to drink; for by doing this you will heap burning coals on their heads.” Do not be overcome by evil, but overcome evil with good.