I Heckle, You Heckle, Let’s All Heckle

heckle, roots of word heckle, change the world,

I just got back from a workshop teaching us how to research injection wells for a citizen’s audit project. It’s boring and difficult. I’m appalled when I look closely at the data. I don’t want to do it, although I will because we’re currently mired in a struggle over fracking.

That may not be your issue but of course there are plenty of others that jab at our consciences. Drone strikes, refugees, melting polar regions and burning rainforests, poisons in our food, toxic tactics wielded by the powerful. The list goes on and on. We feel like screaming in the streets, but there are bills to pay and meals to make.

I haven’t thrown open my window to yell, “I’m mad as hell and I’m not going to take it any more.” But I want to affirm the heckling all of us do. These days the word “heckle” has entirely negative connotations. It conjures up images of rude people who interrupt performers and ruin the experience for everyone. Instead, lets hop on a wagon to the past where this word meant much more (as explained by Mark Forsyth in The Etymologicon).

Heckling originally referred to the process of combing sticks, burrs, and knots from sheep’s wool so it could be spun into usable fibers. Sheep tend to ramble around without any concern for fleece-related loveliness, so this is quite a task.  People who did the combing were naturally called hecklers.

Back in the eighteenth century, the wool trade flourished in the town of Dundee, Scotland. Hecklers worked long hours together. In the morning as they set to work heckling, one of their fellow hecklers read aloud from the day’s news.  There was plenty to read, since this was an era when all sorts of publishers put out lots of newspapers, broadsheets, and handbills. The hecklers were thus well-informed in many subjects.

When politicians and power brokers of the day addressed the public, the hecklers combed over their speeches as thoroughly as they combed wool. They raised objections, pointed out contradictory facts, called people to account for their behavior. In other words, they heckled. These hecklers formed what would now be called trade unions, using their collective efforts to bargain for better pay and perks. They also stirred up awareness of worker’s rights while empowering ordinary people to speak up against injustice.

Hecklers were people who were knowledgeable and alert to hypocrisy. They were aware how easily something nasty can snag what’s useful into uselessness until it’s pulled free, no matter how arduous and smelly the process.

Heckling is a potent way to question the powerful. Over the centuries the term implied thoughtful questions from the audience which a speaker would answer before going on. In parliamentary proceedings it remains a method of engaging in open discourse with a speaker by someone who isn’t entitled to the floor.

Nearly everyone I know is actually a heckler. We’re well-informed. We care. We lean toward positive change, willing it into being by our words and thoughts as well as our actions.

The poet Lawrence Ferlinghetti joins other writers and thinkers who claim the masses are sheep, as he does in this evocative poem.

PITY THE NATION
(After Khalil Gibran)

Pity the nation whose people are sheep
and whose shepherds mislead them.
Pity the nation whose leaders are liars,
whose sages are silenced
and whose bigots haunt the airwaves.
Pity the nation that raises not its voice
except  to praise conquerors
and acclaim the bully as hero
and aims to rule the world
by force and by torture.
Pity the nation that knows
no other language but its own
and no other culture but its own.
Pity the nation whose breath is money
and sleeps the sleep of the too well fed.
Pity the nation—oh pity the people
who allow their rights to  erode
and their freedoms to be washed away.
My country, tears of thee
Sweet land of liberty!

With respect to Mr. Ferlinghetti, I disagree. His poem is packed with truth but it doesn’t acknowledge how these exact circumstances also propel people to deeper understanding and stronger commitment to change.

I see eyes opening. I see loving hearts broken by Earth’s sorrows, knitted back together with hope. I see the sort of consciousness rising that wakens more and more people.

We aren’t the sheep. We’re the hecklers.

social change, heckler,

Heckling combs. Image: nimpsu.deviantart.com

Lale Labuko: Cultural Superhero

Omo children, Lale Labuko, infanticide,

Images: omochild.org

An ancient tribal practice has killed tens of thousands of children over the centuries. I’m working to make sure my generation brings an end to it forever. —Lale Labuko

Lale Labuko was the first person from the Omo Valley to attend school. Each time he left his village for boarding school he walked 65 miles through desert wilderness, leaving a culture without written language in order to fulfill his father’s wish that he learn to read and write.

When Labuko was 15 years old, on a visit home, he witnessed an elder grab a two-year-old girl from her weeping mother’s arms. The elder hurried away toward the river and returned alone. Labuko asked his mother to explain. It was the first time he heard the word mingi. It was also the first time he learned that he had two sisters, both deemed mingi, who were killed before he was born.

Mingi is a term used by many tribes of the Omo River Valley in southwestern Ethiopia. It labels certain young children carriers of a curse. Babies can be deemed mingi for one of several reasons: they’re born out of wedlock, their married parents have not received the necessary three blessings by elders, or their top teeth come in before their bottom teeth.

Ancient traditions dictate that grievous harm will come to the village unless the mingi dies.

Labuko pledged to end this tradition. He’s doing so with respect for tribal culture while also changing ingrained fears. Several years ago he convinced elders to “Let me be the bush” as an alternative to leaving little ones in the bush, where they die of starvation and exposure.

Although a number of tribes continue to carry out the practice, Labuko’s tribe, the Kara, officially banned mingi in a 2012 ceremony. It’s said that if rains fall after any ceremony, the gods have bestowed their blessings. After this ceremony the rains were bountiful. And when the sun came out a rainbow appeared over the Kara village.

Labuko is now co-founder of Omo Child which works to end the horrific practice of mingi. His organization also rescues and cares for mingi children. So far they have saved 37 babies from death.  These children are being raised in a safe home and receiving an education.

National Geographic bio of Lale Labuko

Images of Omo children by photographer Steve McCurry

Get involved in the work of Omo Child