Evangelical haunted houses

The Cut has an article about the traumatizing and manipulative world of evangelical haunted houses, replete with scenes of mass shootings, abortion, suicide, and domestic violence. I’m writing about this because it’s both interesting and features my wife (under a pseudonymous first name):

I don’t exactly remember how it started, but I think at the beginning of the scene you were watching a guy talk to himself, or something. And after a couple minutes of this, it was like they broke the fourth wall — you could hear the cast and crew in the background talking louder and louder, and then people with headsets started to race through the crowd. And they’re going, “We’ve gotta get out of here! Somebody’s got a gun!”

[…]

And then the room went black, and a gun noise went off, with a flash. It sounded exactly like somebody had come in and started shooting in the room. People were crouching, and people were screaming. Because we all thought it was real. We all really thought we were going to die.

I grew up Catholic and had no idea of such things before we met. Some time ago we tried to find one to go to, but the closest was two states away. So it seems these aren’t very prevalent anymore. It’s probably for the best.

Good Guy With a Gun fails to stop Bad Guy With a Gun because “whites don’t shoot whites”

You’ve probably already heard the story:

Gregory Alan Bush, a 51-year-old white man, was arrested and charged with two counts of murder and 10 counts of felony wanton endangerment, according to Wave 3 News. He reportedly walked into the supermarket in Jeffersontown—a suburb of Louisville—and fired multiple shots at one man before walking outside and firing more shots at a woman in the parking lot. Jeffersontown Police Chief Sam Rogers confirmed that both victims died at the scene.

[…]

The victims of the shooting have been identified as 69-year-old Maurice Stallard and 67-year-old Vicki Lee Jones, both of whom are black.

[…]

Ed Harrell, who was waiting in the parking lot for his wife, Elaine, to come out of the store, told the Louisville Courier-Journal that when he saw Bush exit the store with a gun in his hand, he pulled his own revolver, crouched beside his car and asked Bush what was going on.

“Don’t shoot me. I won’t shoot you. Whites don’t shoot whites,” Bush told him.

Harrell “wasn’t sure what to do but said as the gunman moved a little, he dived behind a car and watched as the shooter got in a vehicle and drove off.

I just wonder what was in the mind of the gun fucker on the receiving end of the white brotherhood speech. These assholes fantasize about being in positions like this – after all, he felt the need to bring a gun to a grocery store. When presented with a chance to stop the bad guy with a gun, he chose not to even try. Hopefully it was cowardice. Better that than the alternative: perhaps he felt the gunman made a salient point.

Or maybe I’m being too judgmental. God knows I’d probably piss my pants and run for cover were I in that situation. And, well, I’m not too comfortable with guns. But I’d like to think if, gun in hand, I had the chance to kill a white supremacist on a shooting spree I’d pull the fucking trigger.

Elizabeth Warren

While I have thoughts on Elizabeth Warren taking and releasing the results of a DNA test that “proves” her Native American heritage (apparently between 1/32 and 1/1024th), this post is primarily concerned with highlighting responses from those who know far more than I.

The following, from Kim TallBear, author of Native American DNA: Tribal Belonging and the False Promise of Genetic Science, has been retweeted by multiple people today:

The tweet thread, which I don’t know how to embed, continues

more rarely they claim to be “part” choctaw, blackfoot, apache….but most often it’s a claim to be cherokee.

many people ask me for advice on which DNA test to take to prove they have a Cherokee ancestor. #ElizabethWarren is NOT unique in her claim.

‏where do i begin in responding? it is always a similar story, similarly vague. there’s a deep need that a lot of folks have to be an Indian.

i see a pervasive fetishization of ancestry alone, and very little notion that a tribal or indigenous community actually matters.

i like to quote peter dwyer: “the idea of evolution has conditioned an odd understanding. that we are what we were, and not what we became.”

many of the cherokee DNA test takers in fact will find no or very little indigenous ancestry. many will find no name on a record.

….ask yourself why it matters so much. lots of white folks who newly ID as “multi-racial” on the US census are checking the Native Am box

are folks trying to escape whiteness? trying to claim in addition to all of the land & resources a right to our IDs via claims to our DNA?

white people who want to be cherokee, challenge white supremacy where you see it instead. has the settler-state not already taken enough?

indigenous bodies/DNA shouldn’t be a refuge from discomforting whiteness, nor for POC who seek DNA a response to white supremacist exclusion

if folks privilege DNA company declarations of who is indigenous they’re saying (mostly white) geneticists have the right to define us.

debated as citizenship rules are globally, privileging geneticists’ criteria alone over more complex tribal criteria, is a colonial move.

basic genetics is difficult. basic tribal enrollment more so. don’t expect to understand quickly. but both knowledges are essential.

geneticists don’t get tribal citizenship. most Natives don’t get genetics. IMO training indigenous scientists is key to tribal sovereignty.

clarification: scientists w/ indigenous community exper, not just indigenous ancestry will do science that cares for indigenous social life.

Today she tweeted “oh fun! waking up to the first media inquiry of the day on #elizabethwarren. she’s like michael myers. no matter the weapon, this story WILL NOT DIE. i tweeted everything i had to say in june 2016. here’s the wakelet if you missed it.”

The link for that is here.

From journalist Jacqueline Keeler:

This “race-based” argument was recently cited by a federal judge in Texas to declare ICWA unconstitutional and in violation of the 14th Amendment. The goal here is to declare TRIBES unconstitutional because they are “race-based.” #ElizabethWarren #Indigenous #Termination 2/5

The writing is on the wall: Tribes need to get rid of blood quantum or disappear politically.

Also, who knows how many DNA tests she took before getting the result she wanted?  #ElizabethWarren #Indigenous 4/5

The net result? She’s fighting for HER political ascension but at the cost of OUR political credibility. #ElizabethWarren #Indigenous #Termination 5/5

From writer Rebecca Nagle:

This is very true – I wasn’t able to really find anything from a Native perspective, both in articles I read as well as any written by a Native person. Nagle wrote the following last year:

In defending her supposed Native identity, Warren has drawn from both racist stereotypes and easily refutable stories about her familyAt a 2012 press conference Warren stated that her family knew her grandfather was “part” Cherokee because “he had high cheekbones like all of the Indians.” Cherokee genealogists have pored through her family history to find that “None of her direct line ancestors are ever shown to be anything other than white, dating back to long before the Trail of Tears.” To add insult to injury, despite Warren’s public claims of Native American heritage, she has decidedly avoided talking with Native leaders and, in 2012, refused to meet with a group of Cherokee women at the Democratic National Convention.

She even helpfully drafted an apology:

I am deeply sorry to the Native American people who have been greatly harmed by my misappropriation of Cherokee identity. I want to especially apologize to the over 350,000 citizens of Cherokee Nation, Eastern Band of Cherokee Indians and the United Keetoowah Band. In my family, there is an oral history of being Cherokee, however, research on my genealogy going back over 150 years does not reveal a single Native ancestor. Like many Americans who grew up with family members claiming to be Cherokee, I now know that my family’s stories were based on myth rather than fact. I am not enrolled in any of the three Federally recognized Cherokee Tribes, nor am I an active member of any Cherokee or Native American community. Native Nations are not relics of the past, but active, contemporary, and distinct political groups who are still fighting for recognition and sovereignty within the United States. Those of us who claim false Native identity undermine this fight.

I am sorry for the real damage that Native Americans have experienced as the debate about my false identity has revived the worst stereotypes and offensive racist remarks, all while Native people have been silenced. I will do my part as a Senator to push for the United States to fully recognize tribal nations’ inherent sovereignty and uphold our treaty obligations to Native Nations. I will use my national platform to advance the rights of Native Americans and I commit to building real relationships in Indian Country as an ally and supporter.

But nah, why apologize? Instead, Warren had to do the whitest thing possible. Sorry Elizabeth, we suck ass and this further proves you are one of us.

Finally, here’s a different perspective, from Ruth H. Hopkins, former journalist for Indian Country Today:

Elizabeth Warren has stood up against Trump from day 1, sometimes alone. I respect that. She’s also come out to protect the good name of Pocahontas, who was a prepubescent Native girl who was kidnapped, sexually assaulted and held hostage by European invaders.

DNA tests do not make one Native. We are so much more than that. Natives belong to over 570 different tribes in the U.S. alone. No DNA test can point toward what tribe(s) you’re from. Each tribe has its own language, culture, history and system of kinship.

Warren is not claiming tribal membership. Rather, distant descendancy. This is her truth. She has shown that she is not fraud in that she has not used Native heritage to gain employment. Time to put down the pitchforks. I will support Warren as long as she fights for my People.

Let’s clear this up now: tribal membership is NOT race based. It’s a distinct political classification distinguished by the fact that tribes are sovereign nations that predate the U.S. & made treaties with the U.S.Claiming Native ancestry is NOT the same as being a tribal member.

Tribes themselves determine what qualifies individuals for membership.

For context, this is what she’s referring to in the initial tweet:

The voter ID law was introduced just months after Senator Heidi Heitkamp, a Democrat, eked out a narrow upset victory in 2012, winning by less than 3,000 votes. Republican lawmakers responded by passing restrictive voter ID legislation that all but guaranteed that large numbers of Native Americans — who tend to vote Democratic — wouldn’t be able to participate in the political process. Specifically, the law requires voters to bring to the polls an ID that displays a “current residential street address” or other supplemental documentation that provides proof of such an address.

This may seem like an innocuous requirement, but in practice, it’s likely to disenfranchise thousands of Native Americans, many of whom live on reservations in rural areas and don’t have street addresses. Since the U.S. Postal Service doesn’t provide residential mail delivery in remote areas, many members of North Dakota’s Native American tribes list their mailing addresses, like P.O. boxes, on their IDs. And some also don’t have supplemental documentation, like a utility bill or bank statement, because of homelessness or poverty. Now, because the Supreme Court refused to block the law, people who show up at their polling station with a P.O. box on their ID will be turned away.

Possible solutions include:

According to the ND state government as written in a statement with a regarding line tilted “Helping Native Americans to be able to vote in North Dakota Elections,” residents without a street ID should contact their county’s 911 coordinator to sign up for a free street address and request a letter confirming that address.

In response, other organizations are jumping to the cause.

Native Vote ND

The Facebook page of Native Vote ND has been sharing the official instructions.

“If you encounter anyone who says to you that they do not have a residential street address to provide to either the DOT or the tribal government to obtain an ID, please encourage them to reach out to the 911 Coordinator in the county in which their residence exists to start the simple process to have the address assigned,” says the post in part.

Turtle Mountain Band of Chippewa Indians – Free Tribal ID Days

Jamie Azure, the tribal chairman of the Turtle Mountain Band of Chippewa Indians, who calls the ruling “horrible timing” tells of the tribe’s current ‘Free Tribal ID Days, in which residents can get an updated tribal ID with a residential address at no charge.

Standing Rock Sioux Tribe

The Standing Rock Sioux Tribe is informing their tribal members to get in touch if they need help obtaining a residential address. The tribe will also be offering drivers to take residents to the ballot boxes on Election Day.

Tribal Voting Letter with name, birthdate and address available at ND Government Offices

According to the Bismarck Tribune, “Bret Healy, a consultant for Four Directions, which is led by members of South Dakota’s Rosebud Sioux Tribe, said the organization believes it has a common-sense solution.

“The group is working with tribal leaders in North Dakota to have a tribal government official available at every polling place on reservations to issue a tribal voting letter that includes the eligible voter’s name, date of birth and residential address.”

The Tribune told tribal leaders that such letters would be accepted as proof of residency.

Getting back to Hopkins’s tweet thread; though I do not have a political ax to grind, I am very much guilty of doing what she described, as I agree with the TallBear, Keeler and Nagle and highlight their arguments. Hers was the last argument I came across during the process of writing this. Rather than omitting it, or junking the whole blog altogether, I thought I should include it. It’s something to keep in mind for sure.

For what it’s worth, I’m not coming from the perspective of someone supporting X Democratic candidate, as I dislike them all to varying degrees. And I certainly don’t give credence to the ways in which the right view this story (of course they’re using it to double down on being gross).

Overall, Warren would have been better off dropping it, or better yet engaging with actual Native Americans with valid criticisms of her claims, rather than confronting a rotten ghoul who sits at the head of a political party whom would never, under any circumstances, accept any semblance of proof or facts in her favor.

There exists a world in which Elizabeth Warren wins the Democratic primary in 2020, and Trump will attempt to dominate, mock, and humiliate her – perhaps he’ll literally start whooping with his hand on his mouth to the glee of his repulsive horde. At any rate, since she’s very likely running, this isn’t the last we’ll hear about it.

Arguments over the legacy of Howard Zinn

I consider A People’s History of the United States, by Howard Zinn, to be one of the most important books I’ve ever read. Though I haven’t so much as looked at it in 15 or so years, I can’t understate how much it has affected my worldview.

With my admission of bias out of the way, let’s move on.

Slate published an article from Sam Wineburg, Professor of Education and History at Stanford, that discusses how APH is problematic on many levels, bereft of references, and all-around bad history:

But in other ways—ways that strike at the very heart of what it means to learn history as a discipline—A People’s History is closer to students’ state-approved texts than its advocates are wont to admit. Like traditional textbooks, A People’s History relies almost entirely on secondary sources, with no archival research to thicken its narrative. Like traditional textbooks, the book is naked of footnotes, thwarting inquisitive readers who seek to retrace the author’s interpretative steps. And, like students’ textbooks, when A People’s History draws on primary sources, these documents serve to prop up the main text but never provide an alternative view or open a new field of vision.

Zinn’s undeniable charisma turns dangerous, especially when we become attached to his passionate concern for the underdog. The danger mounts when we are talking about how we educate the young, those who do not yet get the interpretive game, who are just learning that claims must be judged not for their alignment with current issues of social justice but for the data they present and their ability to account for the unruly fibers of evidence that jut out from any interpretative frame. It is here that Zinn’s power of persuasion extinguishes students’ ability to think and speaks directly to their hearts.

This could ring true for any youth who doesn’t get the “interpretive game,” and certainly applies to every textbook in every history course. Why Zinn is singled out says a lot about Wineburg. Moreover, by virtue of Zinn’s iconoclastic portrayal of American history, it may force the student to actually think far more than they would when receiving the turgid received wisdom of mainstream American doctrine – whether that’s the catalyst for further investigation, or constructing a reactionary defense for the venerable stars and stripes. One might even say it jump-starts the “interpretive game.” It definitely played a part in that for me.

In the 38 years since its original publication, A People’s History has gone from a book that buzzed about the ear of the dominant narrative to its current status, where in many circles it has become the dominant narrative. It shows up on college reading lists for economics, political science, anthropology, cultural studies, women’s studies, ethnic studies, Chicano studies, and African American studies courses, along with history. A People’s History (in its various editions and adaptations) remains a perennial favorite in courses for future teachers, and in some of these classes, it is the only history book on the syllabus.

A citation is sorely needed for this (something he accuses Zinn of not doing). Anecdotally, I know of no one who had to read it for any high school or college course, much less it being the ONLY one. Noted douchebag Jonathan Chait tweeted the following about this:

After receiving responses akin to what I wrote, he qualifies his initial tweet by saying he “received several replies like this from MSM journalists. I have no idea if using Zinn as a primary text is common, but i’s [sic] a thing that happens.” One response I enjoyed comes from Professor of Russian History at Georgetown, Greg Afinogenov:

The tweet thread devolves from there as one expects from Twitter with many proponents of many viewpoints tearing each other apart. Regardless, the prevalence of APH as a primary text doesn’t seem to have much evidence.

For what it’s worth, in 2015 Politifact, in response to a claim made by Rick Santorum, rated the question “Is book by Howard Zinn the ‘most popular’ high-school history textbook?” as mostly false.

The final point of Wineburg’s I bring up in order to introduce a rebuttal written by David Detmer, Professor of History at Notre Dame, and author of the recently released Zinnophobia. Wineburg writes:

In many ways, A People’s History and traditional textbooks are mirror images that relegate students to roles as absorbers, not analysts, of information—only at different points on the political spectrum. In a study that examined features of historical writing, linguist Avon Crismore found that historians frequently use qualifying language to signal the soft underbelly of historical certainty. However, when she looked at historians’ writing in textbooks, such linguistic markers disappeared. A search through A People’s History for qualifiers mostly comes up short. Instead, the seams of history are concealed by the presence of an author who speaks with thunderous certainty.

One of Detmer’s more devastating critiques comes in response to this:

How, then, does Wineburg demonstrate that Zinn’s text is “closed-minded,” and exhibits “undue certainty”? He argues that, whereas “historians frequently use qualifying language to signal the soft underbelly of historical certainty,” Zinn does not do so: “a search in A People’s History for qualifiers mostly comes up empty”; Zinn’s approach “detests equivocation and extinguishes perhapsmaybemight, and the most execrable of them all, on the other hand.”

Well then, are Wineburg’s claims true? For example, does Zinn’s text “extinguish” the word “perhaps”? To the contrary, his book employs that term a total of 101 times, not counting instances in which the word appears in quotations, or in Zinn’s paraphrases of the views of others. Zinn uses this “extinguished” word on pages 2, 5, 11, 16 (twice), 17, 18 (three times), 21, 22, 29 (twice), 32, 36 (twice), 37, 47, 49 (twice), 60, 67, 77, 81, 99, 110, 112, 114, 120, 138, 141, 162, 172 (three times), 174, 185, 188, 208 (twice), 233, 236, 238, 242, 249, 268, 273, 281, 289, 294, 326, 331, 340, 354, 357 (twice), 360, 366, 372, 387, 395 (three times), 404, 422 (twice), 426, 427, 428, 443 (twice), 449, 459, 463, 484, 486, 501, 506, 510, 511, 514, 517, 519, 557, 564 (twice), 567, 585, 591, 594, 596, 597 (three times), 598, 619, 636, 638, 648, 655, and 679.

Similarly, while it is true that Zinn uses “maybe” and “might” infrequently, he makes up for it by using “seem,” “seems,” and “seemed” to qualify many of his assertions. Excluding the use of these words in quotations from others, Zinn himself employs them in A People’s History 130 times. They can be found on pages 5, 14, 15, 19, 35, 40 (three times), 47, 50, 53, 54, 60, 61, 65, 66, 68, 70 (twice), 72, 79, 80, 83, 86 (twice), 90, 95, 99, 100 (three times), 103, 104, 106, 109, 136, 142, 150, 160, 164, 198, 219, 228, 235, 264, 273, 295, 301, 303, 346, 353 (twice), 359 (twice), 374, 382 (twice), 395, 402 (twice), 409, 410, 411, 414, 418, 419, 422, 424, 425, 426, 428, 434, 440, 441 (twice), 442 (twice), 450, 453, 459, 463, 474, 476, 479, 492, 499, 504 (twice), 506, 510, 512, 523, 524, 536, 541, 546, 548, 553, 554, 555 (twice), 559, 561, 562, 564, 565 (twice), 575, 576, 579, 582, 584, 585, 594, 595, 596 (twice), 597, 599, 610, 611, 612, 613, 621, 638 (three times), 676, and 679 (twice).

Even “on the other hand,” the qualifying phrase that Wineburg claims to be, from the standpoint of a dogmatist like Zinn, “the most execrable of all,” is not “extinguished,” but rather appears fifteen times in A People’s History, not counting its use in a quotation from another writer. More to the point, the idea that there is another “hand,” that is, another side to things—evidence that points in a direction other than, and often opposite to, what Zinn has been saying, is expressed often in his text. It is just that he doesn’t usually mark this with the phrase “on the other hand,” preferring “still,” “yet,” “and yet,” “though,” “although,” “nevertheless,” “but,” and several other words and phrases. Sometimes he simply begins a new sentence or paragraph by laying out counterevidence to what he has been saying or arguing, without indicating this with any special word or phrase.

This, to me, is pretty strong evidence against one of Wineburg’s main theses (in my opinion, the rest of them are also pretty much demolished by Detmer). Detmer further singles out specific events and painstakingly shows why Wineburg’s interpretation of Zinn’s presentation of the event in question appears to be faulty.

Detmer continues:

What might a more complete analysis reveal? First, by nearly all accounts, including those of Zinn’s critics, A People’s History is clearer, and written in a more agreeable style, than other standard American history texts. Secondly, Zinn’s text, because of his definite point of view and strong authorial presence, exhibits a coherence and consistency of tone that greatly enhances its readability. In this respect it differs markedly from the competitor texts, many of which are written by committee. These texts typically strive to be “objective” and inoffensive, with the result that they largely consist of masses of facts piled promiscuously on top of one another, in such a way as to make no point, tell no story, and hold no one’s interest. Clear, well-written books with a consistent point of view are more likely to be read than are bland, play-it-safe, compendiums of unthreatening facts. Thirdly, Zinn’s book pays substantial, and largely positive, attention to people who are often slighted in traditional texts: women, blacks, other racial and ethnic minorities, laborers, artists, writers, musicians, and political radicals. Students who are members of these groups, or are children of parents who are, may well as a result take a greater interest in A People’s History than they would in a book that excludes, marginalizes, or denigrates them [emphasis added – this more than anything is what has stayed with me over the years; it’s what I loved most and thought was so important about APH]. Fourthly, Zinn’s book offers an understanding of American society that runs counter to the dominant narrative that one encounters relentlessly throughout the culture. Accordingly, it seems likely that it would challenge some readers (principally those who have accepted the dominant narrative) and inspire others (primarily those who have been marginalized by that narrative, or who, for some other reason, have regarded it with suspicion). All of these factors seem likely to result in Zinn’s book being read, analyzed, pondered, discussed, quarreled with, and argued about much more than is the case with traditional texts.

Detmer ends by circling back to the idea of “certainty” and critiques Wineburg’s unwarranted certainty and contrasts it with his conception of how much of it is supposedly displayed by Zinn:

But Wineburg exhibits no doubt that he knows better than the hundreds (if not thousands) of teachers [out of some 3.2 million high school teachers (the fraction of which teach history I don’t know) plus another 21,000 professors of history, this is a pretty small percentage of the total] who seem to think that they are achieving good educational outcomes by teaching Zinn’s text. As a measure of his certainty, consider the following chart, which shows, both in his original American Educator essay and the updated Slate version, the number of times he uses “perhaps,” “maybe,” and “on the other hand” (not counting their use in quotations from others) when he is writing about Zinn:

“perhaps”  “maybe” “on the other hand”
American Educator article 0 0 0
Slate article 0 0  0

Oops! I forgot that in arriving at these statistics I also had to exclude Wineburg’s use of these words in sentences in which he claims that Zinn’s failure to use them condemns him as a closed-minded dogmatist.

In sum, Wineburg’s essays do indeed succeed in calling attention to work that is “closed-minded” and guilty of “undue certainty.” But this work is that of Sam Wineburg, not Howard Zinn.

The arguments in Wineburg’s article might make sense if APH is widely used and recognized as the be-all end-all of how one learns about US history. I don’t think this is the case and I don’t think many actually think it. This is not to say APH is beyond reproach – I’m certain if I reread it I would find faults with it. But I doubt they would line up with what Wineburg thinks.

Finally – Detmer may want to consider sending Wineburg a thank you note for lofting up easily refuted softballs right before the release of his book. Unfortunately, a quick Google search shows that his response has only shown up in George Washington University’s History News Network and Counterpunch. Neither of which has the readership of Slate. It’s pretty shitty to think how many were introduced to Zinn this way.

Teen Vogue: your mainstream source for radical leftist politics

Without doing any research whatsoever, I believe Teen Vogue to be some kind of a fashion magazine targeting teenagers that is probably related to Vogue magazine. So it is not exactly the type of place one would expect to find a very cool, well written, and succinct anarchist primer.

This is something you would never see in respectable mainstream or center-left media. I get the feeling that they detest having to report on the likes of Bernie Sanders and Alexandria Ocasio-Cortez, both of whom are far more palatable than any anarchist (with the possible exception of David Graeber). Unfortunately for them, with the failures of centrist liberalism leading to many shifting leftward, they are increasingly forced to take notice.

Despite this increased popularity, if you consider trash political festivals or op-eds in prestige mainstream media, you’ll rarely, if ever, see prominent socialist/communist/anarchist thinkers being featured. As douchebags like Malcolm Gladwell cry about deplatforming the likes of Steve Bannon, you can rest assured that they could not care less about representation coming from the other side of the political spectrum.

But it’s easy to understand one of the reasons why the left is ignored or reluctantly tolerated when there’s enough of them making noise. While the far-right merely wants to use the institutions for their ends – emblematic of this is how cozy they are with the police – the far left is a threat to those very entities. Different strands are more likely to want to smash it all in order to build something better.

Getting back to the Teen Vogue article, the nature of its very existence highlights the truism that capitalists will absolutely sell you the ideological ropes to hang them with because they do not foresee you actually being able to do so. On the other hand, anticapitalists (which I believe the author to be) aren’t averse to using capitalism to spread their propaganda. This leads to the idea of whether or not the “master’s tools can be used to dismantle the master’s house.” For slavery in the antebellum south – sure. Take the master’s gasoline and matches and destroy his fucking house. For capitalism, such things are not so simple. But I have to say I like the idea of anarchism as a counterbalance to pervasive mainstream political culture worming its way into impressionable minds via unconventional means.

Maybe give it a read and join the preeminent blogger of FtB in raising the black flag.

A heartwarming tale of redemption for the singer of a shitty Christian metal band

To be a fan of metal can be annoying if you care at all about supporting people who aren’t terrible. The vast majority of bands in the genres (and genre crossovers, and subgenres, and subgenres of subgenres, etc.) are composed of cishet white dudes. Because of this, one has to be – again, if they even care – on guard against supporting racists, sexists, homophobes, transphobes, rapists, and garden variety garbage people. I suppose in this regard it’s not all that different from supporting the work or art of any person you don’t know – artists, politicians, comedians, scholars, bloggers, etc.

As I Lay Dying – God, what a terrible name – is a Christian metalcore band. Metalcore is basically a hybrid of hardcore (itself an offshoot of punk) and metal that began in the early 90’s and whose best days were over by the end of that decade. One might think that Christians wouldn’t be very good at playing such evil sounding music, but Christian bands are among the genre’s best: Zao, Disciple, Living Sacrifice, Strongarm, Overcome. Not among those bands, in my opinion, is AILD, who began in 2000 and signed to Metal Blade Records in 2003 (this is indicative of their popularity within the context of the underground metal scene).

But the good times didn’t last as the singer, Tim Lambesis, was convicted of trying to have his wife killed in 2013 – I’m not certain, but I don’t think is something Jesus approves of. I don’t want to get too into the convoluted timeline, but it seems he stopped being Christian without telling anyone in the years leading up to the attempted murder-for-hire. He further claimed the band wasn’t really Christian, which they vehemently denied (I love the idea that he pretended to be Christian just to sell his band’s music and merchandise to Christians). Anyways, it seems it was during his “atheist phase” that he tried to have his wife killed.

Lambesis served his time – 2 whole years – and was released in 2016. Somewhat hilariously, he sued the State of California for $35 million because they wouldn’t provide a prescription to combat his withdrawal from steroids (the toxic mixture of atheism and steroid usage are the true culprits in all of this). But, whatever, he’s out now and AILD has triumphantly reunited (check the comments for how to be a terrible online atheist)! In the months leading to the reunion, Lambesis had this to say

I cannot say for certain what life looks like going forward as so much is different now and I’m still learning. Music always has and always will be a part of me, and has helped me get through the darkest parts of my journey. However, this apology is not a part of promoting anything [Sure, right]. Rumors circulate, and that’s something I’ve learned to accept, but this apology is just that, an apology to everyone around me.

I’ve remained silent to the public since expressing remorse at my sentencing because time seemed like the best way to promote healing. Today marks the first opportunity to freely apologize without any motivation to gain favor from the courts, as I have now completed the entirety of my legal sentence (including the completion of all parole/probation requirements). Let it be clear that no amount of time served can right my wrongs. I do not feel deserving of a second chance and am not asking for anyone’s trust [Several months later, he apparently made the decision that he very much deserves a second chance; though, no doubt, he will make no such claim publicly]. The way many people feel about me makes sense, and only time will tell if my future actions line up with my remorse, something I pray for every day. In the last five years, the ripple effect of all my actions has extended further than a written statement can address. Thus, I will continue to apologize in both words and actions moving forward.

People who like bad music are really psyched – shows are selling out, or being put in larger venues.

The band claims that the singer might be a Christian again:

[Lambesis] has spent much of the last year re-evaluating what originally convinced him to abandon belief in God. After much brokenness and repentance he sees things differently, considers himself a follower of Jesus, someone submitted to the will of God, or whatever you want to call it,” adding, “That’s for him to talk about when he’s comfortable and only time will tell if he is sincere.

That was from 2014 and occurred a couple months after his conviction. It does not appear he’s addressed his faith, or lack thereof (aside from the reference to praying in his statement above), but I can’t wait for the interview where he explicitly blames his atheist lapse for leading him astray. Because who among the godless readers of this blog hasn’t used their non-belief to justify orchestrating the murder of someone close to them?

I checked out a few Christian sites to see how this is being handled among those types. A sampling:

I, for one, am hoping Tim is a changed man and becomes a productive member of society once more. Often the greatest stories of redemption carry the heavy burden of failure. Tim will have to earn people’s trust and prove he’s different. He has a long road ahead of him and his crime will always haunt him. Yet, I’m hopeful. My story is marked by failure and shortcoming, but people were kind enough to believe in me when I was at my worst.

You don’t have to listen to or support As I Lay Dying’s return, but I think we can all agree that the best hope for a broken world, is reformed healers who mend the parts they’ve shattered [I, for one, don’t agree with this simplistic nonsense].

If that happens, we might just see more people’s evil actions become a story of redemption and reconciliation. [Right]

[L]ambesis points to his embrace of atheism as precipitating the whole thing. There’s a long and storied argument about whether objective morality can exist in a universe without a creator, and a lot of atheists take personal offense at it because they think it implies that atheists are inherently immoral. I don’t think that’s necessarily the case [THANKS BRO!], but I have encountered plenty of people in my own life who, upon losing their religious faith, used it as an excuse to do horrible and ugly things to the people around them. What I am fairly certain of is that a rupture in worldview seems to make people behave abominably [ESPECIALLY when Christians morph into atheists]. When our ideological presuppositions come out from under us, our true, ugly selves are revealed [I love the idea that he apparently thinks Christians like himself are “ugly” and need their religion to keep their “true” selves locked below the surface. I almost wished I gave a shit about being Catholic so I could have went fucking wild when I rejected it. Sad]

That’s a scary thing. Scarier than after-school-special-style ‘roid rage, almost.

Scary stuff indeed. I’m scared.

Lambesis, of course, will be fine – there are many who fucking love redemption stories of men coming back from the bad things they’ve done. That’s what makes it so galling when people like Michael Ian Black (“we’re in a cultural moment in which some men who do terrible things have no pathway for redemption”) mewl about how it’s apparently a difficult thing for men to regain their lost status. Motherfucker, the roadmap for doing so is very well established. One only needs to have the requisite social capital in relation to whatever it is they did/said. Add in a dose of real or feigned contrition and you can be well on your way to regain lost status.

There are many, many bands that are far better than AILD in the underground metal scene. Due to this, I actually am a bit shocked at the response because they are so derivative, so generic. I should add I think it would be unfair to single out the Christian portion of their fan-base as they have wide crossover appeal to the non-religious. How nice that shitty, banal music can unite them in supporting someone who was thankfully too inept to coordinate the murder of his wife during a protracted phase of atheism and ‘roid rage.

After many harrowing months the redemption of Louis CK has commenced

Louis CK is back! Fittingly, he performed unannounced, forcing himself on an audience that didn’t know they were paying to see him. But that was no matter because, in a situation similar to Milwaukee cheering their heroic formerly racist pitcher who was forced to feel bad about bad tweets, Louis was greeted with rapturous applause.

That this would happen sooner than later was a virtual certainty because he was, and still is beloved. Many, many people (myself included) thought he was great and funny. Of these, many flat out do not care about the allegations or think they weren’t a big deal; many are convinced that any female accuser is a lying, vindictive, fame-seeking whore; and then there are many that actually think what he did was bad – but they will prioritize his inevitable redemption over anything else related to the situation so they can go back to being entertained by someone they like. The first two groups are too far beyond the pale to warrant comment. But the last is especially depressing – they are essentially shrieking “what about the man? He feels bad and everyone deserves second chances!” Such sentiments can be found everywhere on social media, but this one from Michael Ian Black is emblematic of that perspective:

He’s currently being excoriated and I don’t have anything to say that hasn’t already been said to him, but I do want to highlight a great response by Michelle Biloon:

I don’t know how to embed a tweet thread so here is the rest of it:

And it is a fear grounded in reality. It is TOO SOON for him to return. And honestly I don’t think he should return. He can do something else. He fucked up. Bye. Make room for others. I care more about the silencing and shaming of the victims than him. (3/x)

Also, why does his pathway to redemption have to be through standup? There are many actually redeeming things he can do or any of these offenders can do. And if you just have to have standup, maybe wait five years and then we’ll see. (4/x)

Also, he’d been jerking off in front of women for YEARS and managed with help to keep it under wraps and continue to have a wildly successful comedy career. He already had his comeback but it was just that the general public didn’t know or believe his offenses. (5/x)

Fuck yes. Do something else. It is an incredible privilege to be granted a life of wealth and luxury for telling jokes. If it were up to me, he’d lose that privilege. Or – let me put it another way – I wish we lived in a world in which there wasn’t an ocean of paying consumers that are all too eager to enable a comeback from persistent reprehensible behavior that ruined lives. And behavior which, with a nod and wink, he impishly referred to in his stand-up and TV show for years.

https://www.businessinsider.com/louis-ck-clip-on-masturbation-circulates-after-allegations-of-sexual-misconduct-2017-11

So this is going to continue to be a thing. He’ll sporadically do smaller unannounced shows, and then bigger shows, and then Netflix will gladly have him back. Of course I’m not alone in predicting this. It was practically ordained the moment everything came out. If one has enough social capital, they can get away with just about anything. The penance is typically a varying amount of time spent out of the public eye. The lives they’ve shattered do not matter – talented men getting second chances does (a good way to discern an asshole is one whom emphasizes the latter over the former). That’s what’s so absurd about Michael Ian Black’s assertion that we need to figure “out a way for the men who are caught up in it to find redemption:” if they’re good enough, they ALWAYS get multiple chances so there’s really nothing to figure out.

Aziz Ansari performed in two cities in my state. The demand for tickets was so great that he ended up doing 5 shows (3 in Madison, 2 in Milwaukee).

TJ Miller, a garbage person, is still doing shit after the many allegations against him.

Chris Hardwick, whom I’ve never been able to determine why anyone likes, got his terrible hack shows back after being “exonerated.”

These men will be fine. They still have wealth. They still have adulation. The most discomfort they’ll face is some people writing/saying mean things about them, or reading thinkpieces about themselves in which the author wrings their hands over the ethics of consuming their entertainment. But the true fans will dig their heels and stand up for the men who say the funny things. Because that’s our fun and good world.

Siri, show me hell on earth

Weird there isn’t anyone from the Intellectual Dark Web

ETA – Mostly everyone on the list I either don’t know, find repulsive, or am very confused by their presence (Henry Winkler?). Thankfully, the only person I actually like – Cameron Esposito – is no longer appearing:

 

The trauma of child separation

A recent dream was the impetus for this post. While I pretty much never want to hear about someone’s dream, against my better judgment, I’m going to begin with it:

I was doing some kind of an internship and was tasked with detaining children alone. I showed up to an apartment. I had some kind of miniature truck that had a flat tire and I was frantically trying to use my phone to call for help. A woman helped, and I slowly realized this was the mother. I took out a crinkled sheet of paper with scribbles on it and asked if this was her. She said yes and I told her I had to take her kids. She sadly acquiesced and started getting them ready. At this point, the large, angry dad started berating me. I remained calm, and tried to reason with him. I exhorted him to be friendly to social workers, case managers, and judges. Be nice to the system – for they can make your life even worse should you choose to direct your venom at it. While this was happening, the kids escaped and I began freaking out over this. Usually, once I start to panic in a dream I wake up.

I’ve never worked at a job that detained children, but I’ve worked directly with those who are actively in the process of doing so. I’ve worked directly with families navigating the messy aftermath. Even today, though my job is more administrative-focused, there are still a few functions I perform which entail seeing frustrated clients stuck in the labyrinthine child welfare system.

One of things I periodically do is administer family court-mandated drug tests. This is not something they generally like having to do several times a week. Sometimes they vent, and I let them – often this is about their shitty case managers, an asshole judge, or how difficult it is to make time for the tests –  and I sometimes find myself giving the same advice I gave in my dream: no matter how much you think the system is bad, be nice to the people in it because they can make things much worse. I don’t know if this is good advice. Warring inside my head are thoughts of “yes, I would hate it if I were treated like this” (which is what I verbalize), and “well, you brought this on yourself,” or “maybe you should have thought of this before you did whatever it was that endangered your kids and brought state involvement into your life.” Also in the back of my mind is the ever-present aversion to bootlicking.

Some may choose to ignore the litany of nuances related to American children being removed from their homes and say “fuck these child abusers,” a condemnation that parallels a common conservative response to the immigrant crisis: those parents are endangering their children by breaking the law – they have no one to blame but themselves. If you are one of those people I have sad news for you: uncompromising measures like locking up parents, or less restrictive measures, which are still formidable obstacles, all prolong the time kids spent in out of home care. This is usually very bad, and we aren’t remotely close to having an effective system in place to manage such massive amounts of human misery. The end result is that many children lost within the child welfare system – whether it’s for a few weeks or a few years – grow up facing even more hurdles than before they were detained.

***

In many, probably most, experiences I’ve had in child welfare, children love their parents, no matter what they’ve done. I’ve worked on many cases that ended in sobbing which continued until the children were dropped off at their foster homes. I can’t stress this enough. As bad as child abuse and neglect is, the trauma of separation is not to be dismissed or trivialized. This has historically been largely invisible to the general public (as I’ve stressed in other blog posts, most people give next to no passing thought to child welfare).

On the other hand, child welfare as it related to family separation at the border has rightfully gained visibility. ICE scumbags are fucking up an entire generation of children:

“It’s not like an auto body shop where you fix the dent and everything looks like new. We’re talking about children’s minds,” said Luis H. Zayas, professor of social work and psychiatry at the University of Texas at Austin.

[…]

Children who have undergone traumatic separation often cling desperately to their parents after they are reunited and refuse to let them out of their sight, say therapists and child psychologists. Many suffer from separation anxiety, cry uncontrollably and have trouble sleeping because of recurring nightmares.

Others develop eating disorders, problems with trust and unresolved anger, in some cases against their parents.

“You see some children even strike out at the parents. They don’t always understand why their parents abandoned them and sometimes blame them. So they have difficulty reattaching,” Zayas said.

[…]

Left untreated, such trauma can lead to deeper problems like post-traumatic stress disorder, substance abuse, alcoholism and even suicidal behavior, said Jodi Berger Cardoso, an assistant professor at the University of Houston who studies the effects of trauma on immigrants.

Children intercepted at the border are often especially vulnerable to developing PTSD and other disorders because their families are fleeing violence and catastrophe.

[…]

Studies have shown that boys held in detention, even for short periods of time, such as two or three weeks, can develop anti-social behavior, violence and substance abuse problems. Teenage girls more often show depressive disorders and substance abuse.

Reactive Attachment Disorder is very prevalent among and greatly inhibits a person’s ability to form positive relationships

Much of this is also applicable to American children that have been separated from their families.

***

Of late, I’ve often found myself thinking, in one regard, like the xenophobic nativists that I revile. In the halcyon days of the George W Bush era, I recall having arguments about how I felt far more affinity to Iraqi civilians than American soldiers shooting at them. At the root of this sentiment is the simple idea that there is nothing inherently better or worse about people born in the same geographic area as I.

With that in mind, it is jarring how I reflexively respond internally to the recent outcry against U.S. immigration policy. People are (justly) moved to tears and anger over non-American children experiencing trauma at the hands of their government, but I can’t help but find myself thinking “what about actual American children who are going through this?”

As I noted above, American children separated from their parents deal with much of the same traumas as immigrant children, though they broadly occur within in different historical contexts. American children are subject to varying degrees of the structural issues underpinning their specific situations: suffocating economic inequality, institutionalized racism and all that these paradigms entail. The families arriving at our border contain in their very being the ongoing legacies of European colonialism, American imperialism, and more recently, neoliberal capitalism and its continuing devastation of the developing world.

Though every family separation is a veritable snowflake where no two are the same, similarities abound in the results. Some children will never find a stable home and, if they are not deported, age out of the system:

  • More than 23,000 children will age out of the US foster care system every year.
  • After reaching the age of 18, 20% of the children who were in foster care will become instantly homeless.
  • Only 1 out of every 2 foster kids who age out of the system will have some form of gainful employment by the age of 24.
  • There is less than a 3% chance for children who have aged out of foster care to earn a college degree at any point in their life.
  • 7 out of 10 girls who age out of the foster care system will become pregnant before the age of 21.
  • The percentage of children who age out of the foster care system and still suffer from the direct effects of PTSD: 25%.

More generally, childhood trauma related to separation increases

the risk of alcohol use by age 14 and illicit drug use by age 15. Childhood trauma also contributed to the likelihood of adolescent pregnancies and adolescent suicide attempts.

But the story doesn’t end there. ACEs [adverse childhood experiences] were also found to be associated with multiple adverse outcomes in adulthood, such as cardiovascular disease, liver disease, chronic obstructive pulmonary disease, suicide attempts, alcohol dependence, marital problems, intravenous drug use and many more.

If there is one common thread to many of the preventable diseases we face in the U.S., why are we not paying closer attention?

An excellent question really, but with an obvious answer [1]. Victims of child abuse and neglect are mostly poor and disproportionately children of color. We as a society don’t really give a fuck about them, unless they rise from their racially and economically segregated neighborhoods to become worthy of notice and acclaim – perhaps as an athlete, entertainer, or business mogul. Then we can collectively valorize the Horatio Alger-like elements of their life – in the land of the free and the home of the brave anyone can make it if they just work hard enough.

Just as good, if not better, is when a white family shepherds them to the promised land. Consider the popularity of The Blind Side. Briefly, the movie is based on the true story of Michael Oher, adopted by a saintly white family after bouncing around foster homes, and eventually making it to the NFL. This is widely thought of as a feel-good story, at least for white people who relish any opportunity to view themselves as benevolent forces for good.

Or perhaps they’ll commit crimes and become noteworthy that way. Perhaps, their childhood will provide context for whatever it is that they’ve done. But whatever the crime is will almost always override their upbringing. Whether that’s fair or not depends on the situation and the eye of the beholder.

***

In the end, it’s hard not to feel that the advice from my dream rings hollow, even if there’s a degree of utility to it. Because the social/economic/political systems that these families exist within have set them up to fail and are ill equipped at mitigating the fallout. The well-to-do within those systems are likely to feel the consequences of those failures – perhaps by tax dollar, perhaps by crime. Perhaps they’ll feel rage, and perhaps that misguided rage will lead to health problems.

The following is particularly apt:

To pretend that separated children do not grow up with the shrapnel of this traumatic experience embedded in their minds is to disregard everything we know about child development, the brain, and trauma.

One should keep in mind the sheer breadth this sentiment encompasses: refugees from the Middle East, Africa, and Central America fleeing violence; First Nations children of Canada; children in the enlightened social democracy of Norway; and, of course, children in the belly of the world-eating Leviathan that is modern-day techno-industrial society.


[1] I understand one of the reasons why: there is an unending churn of terrible things – contemporary and historical – in the world. With only a finite amount of time and energy to dedicate to learning about such things, it’s silly to think everyone will expose themselves to the same horrors as I. So, while I lament the (what I regard) as fact that people don’t give much thought to American child welfare, I get why this is.

The pope should shut the fuck up about indigenous resistance

[Note: I wrote almost all of this blog before learning of Caine’s passing. I only interacted with her a few times, but I was repeatedly struck by how fierce she was in her writings. She will be missed.

Some months back, she had written that she’d like to see her fellow bloggers write about indigenous issues and we had a little back and forth about it. A coincidence, then, that it is the topic of this post. Condolences to those who knew and loved her best, and anyone else who’s enjoyed her work on FtB.]

Via The Onion:

In a historic admission of the Catholic church’s complicated and often shameful history, Pope Francis admitted in an informal public statement Thursday that “like, 97 percent” of Catholic leadership are “probably burning in hell right now.” “Believe me, contemporary Catholics are quite familiar with our legacy of murder, rape, cultural exploitation, and thievery on every scale from splitting up South America for silver rights down to just stealing stuff—make no mistake, most of those holy men were simply terrible people who deserve to fry in their own considerable fat for eternity,” said His Holiness, who took time during an informal lunch meeting with interfaith leaders to deliver a capsule history of manifold crimes committed by Vatican higher-ups, complete with a running commentary on the church’s long tradition of manipulating and mistreating its devotees. “Keep in mind this was just the stuff they did to other Catholics—at least, they were Catholic when those vicious scoundrels were done with them. Well, they’re paying for it in searing pain and screams now. Oh, and if someone wouldn’t convert, or couldn’t be converted by force? That’s when we get into Crusades, the Inquisitions, Spanish and others, the name of Christ invoked in the slaughter of native peoples, which is why their eyes will forever boil from out of their roasting skulls.

This is one of the many times I lament the fact that The Onion is #fakenews. What a welcome sentiment this would be in light of the Cool Pope’s somewhat recent shitty comments on the Mapuche conflict in Chile (this is something I meant to write about way back in January). First, though, who are the Mapuche and what made Francis think he had the right to tell them what to do? Stop me if you’ve heard this one before:

[T]he arrival of the Spanish in the 16th Century seems to have triggered the amalgamation of several indigenous groups and the forging of closer social and cultural ties, all of which is part of what we know today as the history of the Mapuche identity. The Mapuche people rebelled against Spanish subjugation and burned the cities built by the European colonizers south of the Bío Bío River. This rebellion marked the beginning of the Arauco War, in which Spain was forced to maintain a professional army to guard its territorial borders and to recognize Mapuche autonomy within indigenous lands. The Mapuche people did not submit to outside rule until 1882, when the Army of the Republic of Chile began its campaign for the “Pacification of the Araucanía Region.” The campaign came in response to the urgent need to conquer usable land and was driven by an ideology that sought to eliminate indigenous groups by “civilizing” them. After the Chilean military victory, the process of colonization by European and local mestizo settlers was facilitated by restricting local indigenous inhabitants to small plots of communally held land. The direct consequences of this process for Mapuche society included a drastic decrease in their territory through reiterated, large scale usurpation, dependence on the Government as an external agent, and the breakdown of Mapuche society due to the loss of authority of the lonkos or chiefs.

The struggle has continued in fits and starts to the present day, with different groups pursuing different ends with different means – some are peaceful and some engage in property destruction (what the state and media refer to as terrorism) [1].

Their current adversaries are the usual suspects: a panoply of different entities including the state and military, non-indigenous landowners, the Catholic Church, and, of course, foreign & domestic capitalists:

Today, the Mapuche people are fighting to recover their territorial rights in the Araucanía Region. In these efforts, they confront forestry companies as well as the military. The consequences of the conflict are dramatic. Levels of poverty, unemployment, domestic violence, and illiteracy in this region are the highest in the country.

Moreover, the mass media labels Mapuche protests as “terrorist,” misleading the general public and encouraging the spread of violence. The economic consortiums that control the forestry industry in the region also own the national mass media. This relationship fuels the conflict, protects specific economic interests, and validates military intervention against the Mapuche.

As for Cool Pope, he became upset because churches were burned in Mapuche territory. But, why would such things be done?

Between 1818 and 1950 during the first stage of Chilean colonization, the Chilean State used methods of evangelization [that] were used to submit and dominate the Mapuche People.

This meant the internal plunder of the self or person (what the Chilean government and the bishopric class calls the desecration of faith). Our Machi [Medicine Healers]  were demonized, and their rewe [medicines] plundered and destroyed. Our sacred spaces (tren tren, trayenco, mawizantu) destroyed and eliminated, and among the ruins they planted pine and eucalyptus, houses and churches were built, and we were confined to spiritual and emotional imbalance.

In the definitive occupation of our territory, the Catholic Church played an outstanding, even military, role, acting as the vanguard in the displacement and occupation of Wallmapu [Mapuche Territory]. They were not only the transmitters of dominant norms and values, but also controlled and punished indigenous transgressors, prohibiting the continued belief in their traditional ways, imposing determined values of resignation, obedience and respect to so-called superiors.

Currently, it is not surprising that the Catholic Church owns all educational facilities in the Araucanía Region, and that every school serves as its economic bastion.

So into the fray he descends, bestowing these words of wisdom:

You cannot assert yourself by destroying others, because this only leads to more violence and division [actually, one can definitely do that – Christians were able to assert themselves all over the fucking world by destroying others and their culture. Also, burning churches isn’t the same as destroying others]. Violence begets violence; destruction increases fragmentation and separation. Violence eventually makes a most just cause into a lie.”[By that logic, wouldn’t violence perpetrated by Christians in the name of Christianity turn Christianity into a lie? Nah – how silly of me to apply his own words to his religion] [2]

Anyways, the pope is an asshole. That he’s apologized for Catholic complicity in the horrors of colonialism (which, next to absolutely nothing, is the bare minimum the Catholic church should have done a long time ago) certainly doesn’t grant him moral high ground – especially when the legacies of those horrors are ongoing and still perpetuated by members of his flock.

You don’t get to tell people who have been oppressed for generations by adherents of your religion how to resist their oppressors. Although, far be it from me to tell the infallible messenger of God what to do – but the Mapuche are eminently justified in telling him to fuck off.


[1] There was an incident in 2013 where white landowners, Werner Luchsinger and Vivian Mackay, were burned alive in their home by Mapuche protesters. I was only going to briefly mention this, but I ended up going down a rabbit-hole. The details are sketchy, but this occurred on the five year anniversary of a Mapuche activist shot by police on Luchsinger’s property. Both situations, the shooting and arson, were preceded by conflicts/arguments that lead to death.

There was one conviction for the arson. Most recently, 11 other defendants were acquitted, with the ruling stating there was “not enough proof to support the prosecution’s allegation that it was a terrorist attack or a premeditated plan to stir fear and pressure farmers into leaving their land.”

To give more context, the Luchsinger family

arrived in Mapuche territory from Switzerland in the late 1800s and benefited from the government’s colonisation policies for decades thereafter, becoming one of the largest landowners in Chile’s Patagonia region. Their forestry and ranching companies now occupy vast stretches of southern Chile, and impoverished Mapuches live on the margins of their properties.

The nephew of the deceased couple stated that “with this attack it seems that my prophecy was being fulfilled that the region is suffering attacks to empty farmers and entrepreneurs.” So long as the farmers and entrepreneurs remain, his prophecy may continue to be fulfilled on a somewhat regular basis.

[2] I don’t really consider burning churches as violence. One can’t commit violence against a non-sentient object. I used to think this without qualification, until I considered domestic abusers and their victims – an abuser using property destruction as an intimidation tactic certainly qualifies as violence, not to mention it being unjustified and reprehensible.

To me, when the power disparity is such that those with far less power commit property destruction against individuals or entities with far greater power, I’m not inclined to view it as violence (whether or not I agree with the cause will ultimately influence if I see it as warranted or not). The burning of Catholic churches in indigenous territory may cause psychological harm to Catholics who work there, but I don’t really give a shit – the enormity of the historical and contemporary crimes & injustices perpetrated against the Mapuche by the entity they freely chose to join utterly dwarfs destroyed property. But that’s just me.