How hegemony still counts
Modernity and hegemony are Urban Future obsessions, which might (at least in part) excuse a link to this article in Britain’s Daily Mail, on the topic of Christianity, the calendar, and political correctness. It addresses itself to the international dominion of the Gregorian, Western Christian calendar, and the sensitivities of those who, whilst perhaps reconciled to the inevitability of counting in Jesus-years, remain determined to dis-evangelize the accompanying acronymics. More particularly, it focuses upon the BBC, and its attempt to sensitize on other people’s behalf (pass the popcorn).
The BBC’s religious and ethics department says the changes are necessary to avoid offending non-Christians.
It states: ‘As the BBC is committed to impartiality it is appropriate that we use terms that do not offend or alienate non-Christians.
In line with modern practice, BCE/CE (Before Common Era/Common Era) are used as a religiously neutral alternative to BC/AD.’
But the move has angered Christians …
Ann Widdecombe, the Catholic former Tory Minister, said: ‘I think what the BBC is doing is offensive to Christians. They are discarding terms that have been around for centuries and are well understood by everyone.
‘What are they going to do next? Get rid of the entire calendar on the basis that it has its roots in Christianity?’
It’s an interesting question, and the attempt to hold it open, as provocatively as possible, might be the best reason to avoid glib, politically correct remedies to the ‘problem’, however that is understood. Anno Domini reminds us of dominion, which is a far better guideline into historical reality than kumbaya gestures towards a ‘Common Era’, as if hegemony had no content beyond togetherness. Since dominion has not been achieved primarily by impoliteness or insensitivity, politically correct multiculturalism is an irrelevant (and dishonest) response to it.
Regardless of whether Jesus is your Lord, or not, the Christian calendar dominates, or at least predominates, and the traditional acronymic accurately registers that fact. AD bitchez, as the commentators of Zerohedge might say.
It is an intriguing and ineluctable paradox of globalized modernity that its approximation to universality remains fundamentally structured by ethno-geographical peculiarities of a distinctly pre-modern type. The world was not integrated by togetherness, but by a succession of particular powers, with their characteristic traits, legacies, and parochialisms. For better or for worse, these peculiar features have been deeply installed in the governing order of the world. Their signs should be meticulously conserved and studied rather than clumsily effaced, because they are critical clues to the real nature of fate.
Without exception, calendars are treasure troves of intricately-sedimented ethno-historical information. They attempt to solve an ultimately insoluble problem, by arithmetically rationalizing irrational astronomical quantities, most obviously the incommensurable cycles of the terrestrial orbit (solar year), lunar orbit (month), and terrestrial rotation (day). No coherent arithmetical construct can ever reconcile these periods, and even a repulsively inelegant calendar can only do so to a tolerable margin or error. The consequent ramshackle compromise, typically deformed by a torturous series of adjustments, reshufflings, and intercalations, tells an elaborate story of fixed and variable cultural priorities, regime changes, legacy constraints, alien influences, conceptual capabilities, and observational refinements, further complicated by processes of drift, adoption, and innovation that ripple through numerical and linguistic signs.
The hegemonic (Gregorian) calendar, for instance, is a jagged time-crash of incommensurable periods, in which multiple varieties of disunity jostle together. Weeks don’t fit into solar and lunar months, or years, but cut through them quasi-randomly, so that days and dates slide drunkenly across each other. The length of the week is biblical, but the names of the days combine ancient astrology (Saturday-Monday) with the gods of Norse mythology (Tuesday-Friday). Although the Nordic-linguistic aspect of the week has not been strongly globalized, its Judaeo-numerical aspect has. The months are a ghastly mess, awkwardly mismatched with each other, with the lunar cycle, and with the succession of weeks, and testifying to the confused, erratic astro-politics of the Roman Empire in their linguistic mixture of deities (January, March, April?, May, June), festivals (February), emperors (July, August), and numbers (September-December). There is no need to excavate into this luxuriant dung-hill here, except to note that the ‘Christianity’ of the Western calendar rests upon chaos-rotted pagan and poly-numeric foundations.
What matters to the AD-BC (vs CE-BCE) debate is not the multitudinously-muttering inner disorder of the Western calendar, but its estimation of the years, or ‘era’. In this regard, it has clear competitors, and thus arouses definite resentments, since its closest cousins assert eras of their own. The era of the Hebrew calendar dates back to the tohu (chaos) of the year before creation, and records the years of the world (Latinized as Anno Mundi), to the present 5772 AM. The Islamic calendar, which begins from the Hejira of Mohammed, from Mecca to Medina, reached 1432 AH in AD 2011.
The Christian calendar, first systematized in AD 525 by Dionysius Exiguus (Dennis the Runt), counts the first Anno Domini Nostri Iesu Christi as the birth year of Jesus Ben Joseph, a false messiah to the Jews, the Christ and Redeemer for the Christians, a prophet to the Moslems, the Nazarene oppressor to Satanists, and something else, or nothing much, to everybody else. Regardless of the accuracy of its chronology or tacit theology, however, this is the year count that has been globally inherited from the real process of modernity, and recognized as a world standard by the United Nations, among other international organizations.
Compared to the Abrahamic calendars, those of Asia’s demographic giants generally lacked tight doctrinal and didactic focus. India can usually be relied upon to inundate any topic whatsoever in delirious multiplicity, and the calendar is no exception. Bengali, Malayalam, and Tamil calendars are all widely used in their respective regions, the Indian National Calendar counts from AD 78 = 0, which, in ominous keeping with current events, places us in 1933, and the most widely accepted Hindu religious calendar total the years since the birth of Krishna, reaching 5112 in AD 2011.
The fabulous complexity of China’s traditional calendar makes it a paradise for nerds. Most commonly, it counts the years of each imperial reign, and is thus integrated by a literary narrative of dynastic history, rather than an arithmetical continuum. (The obstacle this presented to modernistic universalization is brutally obvious.) Alternatively, however, it groups historical time into sixty-year cycles, beginning from 2637 BC (which places us in the 28th year of cycle-78). Most Chinese today seem to have an extremely tenuous connection to this dimension of their calendrical heritage, which scarcely survives outside academic departments of ancient history, and in Daoist temples. Whilst the internal structure of the traditional year survives undamaged, as attested by the annual cycle of festivities, Chinese surrender to the Gregorian year count seems absolute.
Christian conservatives are surely right to argue that it is the year count – the number and the era – that matters. The acronyms are merely explanatory, and even essentially tautological. Once it has been decided that history is measured from and divided by the birth of Jesus, it is far too late to quibble over the attribution of dominance. AD bitchez. That argument is over.
(Coming next, in Part 2 – Counter-calendars)