Not MY President!

I supported Bernie Sanders, but then, like almost everyone else, I assumed Hillary Clinton would defeat Donald Trump. I was surprised by the actual outcome but was amazed and then shocked by the strength and quality of the reaction to his election by those who had supported HRC. Like other middle-class “liberals,” I had viewed my side as the more reasonable one, or at least not the one that would descend into vicious personal attacks on the opposition candidate, up to and including a hope for his assassination. In 2008 I had watched right-wing Republicans call Obama a foreign-born, Muslim terrorist who only sought the presidency so he could use it to destroy the nation, pledging that they, the opposition, would do everything they could to frustrate him at every turn and make him a failed president. Now I am seeing liberal Democrats behave the same way, calling for immediate impeachment, believing every accusation made about the president-elect, declaring – as had their right-wing counterparts – that he would not be their president. A university education and middle-class income is apparently no match for deep outrage.

I have learned a great deal about my fellow Americans as a result of this election. I have learned perhaps even more about the continuity of human nature across all classes and economic levels of humanity. And, thanks to the history I had been reading previous to and since November 8, 2016, I think I understand better how ordinary people can come to tolerate or even condone the persecution of their neighbors over ideological or religious differences. I see how they can care more about their own prejudices and injured feelings than they do about the future of their nation or their own offspring.

It ain’t pretty.

Secular Sainthood Is a Bad Idea

Martin Luther King, Jr. Day has come and gone. The “I have a dream” speech was played and replayed as if it were on an MP3 player’s endless loop setting. The more adventurous media aired some of his other, more ecumenical orations in opposition to the Vietnam war or the evils of unleashed capitalism. To the best of my knowledge, no miracles were attributed to Dr. King, but his birthday was celebrated in a fashion very much like that of a Christian saint.

I suspect this kind of memorial would displease him greatly. If he was half the man we make him out to be he would be appalled that the result of his life’s work has come to focus so much on him instead of on what he stood and died for. No doubt he had his weaknesses, possibly even one for public adulation, but he cared too much about the goals he had for his nation to want any serious distraction from them in the way of personality cult or hagiography.

But personality, real and imagined, rather than what they said and did, is what we prefer to focus on in our great social and religious figures. How much of Christianity is devoted to worship of the man – or god-man – Jesus rather than to his words? The itinerant rabbi who may or may not have believed he was the Messiah but preached a precious, perennial message of hope and love with deep Jewish roots going back to the prophet Isaiah was turned into a Greek deity through whom and only through whom we must seek to save ourselves from eternal hellfire. Protestants believe they can achieve this by a deep act of faith accepting a still-living Jesus as their personal savior. Roman Catholics believe they can only do so by obeying the precepts and availing themselves of the sacraments of what they consider the one true church.

There seems to be no cognitive dissonance for either Protestants or Catholics to have a deep and abiding faith in this Jesus and then go and behave in ways that would surely have appalled him. Catholic soldiers can receive what they believe to be the flesh of God into their bodies and then slaughter men, women and children not just with impunity but with divine approbation. Protestants, themselves no slouches when it comes to slaughter, can tease out of the gospels assurance that their material prosperity is promised, indeed guaranteed, by those same gospels.

It’s as if we would rather have the vessel than the contents, rather the man or superman constructed out of our own personal desires and imaginations than deal with the truths he espoused and the imperatives that flow from them. Jesus knew enough about human nature to predict we would react this way when he said that few in any generation would hear his message. Dr. King was perhaps more hopeful, or at least he spoke and acted as if he was, insisting we could find justice in this life if we wanted to. But the message was not the man in either King’s or in Jesus’s case. The message is neither enhanced nor diminished by the virtues or foibles of the messenger, though it’s only human nature to see it as being so. And the message is certainly not identical with the man or woman him/herself, especially when a cult of the person results in distraction from the content of the message.

It does not take a divinity or even a saint to speak truth – if Einstein had been a total reprobate, a moral slug, instead of the compassionate man he was, would his Theory of Relativity be less valid? – but it does take an open mind and an open heart to hear that truth and something more as well to act on it.

What’s “Middle” about the Middle Class?

The obvious answer to that question is that they’re the group who are neither rich nor poor but are sandwiched in between those two, a kind of stabilizing alternative to which the poor or “working class” can aspire to rise to and a safety net for those who have lost greater wealth so they need not fall all the way into poverty. We like to believe a middle class is essential to a democracy because it is they who make up the bulk of a prosperous and supposedly well-educated majority capable of making the kinds of decisions a well-ordered republic requires.

But what is the purpose of such a class beyond the maintenance of a national myth of political rule by a rational majority? Other cultures speak of a bourgeoisie, or more properly a petite bourgeoisie. To Marxists the former is likely to be synonymous with “capitalists,” the class we in American associate with the upper class, the latter with our own middle class. But other societies are also more class-conscious than our own, even rigidly so. Our way of ranking our population is much less fixed, open to free movement certainly in the economic sense and to a much larger extent than other societies in the social sense too.

The original idea of who deserves to be in the ruling, i.e. the bulk, of the voting class was seen in a very different way by the framers of our constitution than it is today. Back then it was exclusively free white landholding men. Today it is any citizen, rich or poor or in-between. But has the function of that voting class, mostly middle-class, changed from the one it served for Madison and Hamilton? And what is its function, if it has any beyond just a sociological and economic designation?

I see historical evidence that shows the purpose of a middle class like our own is crucial to maintaining a buffer between those who hold most of the nation’s wealth and those who possess very little of it. Without such a class the so-called one percent would have to rely upon brute force to keep in line and protect themselves from the so-called lower classes. With the disintegration of our middle class we can see a tendency toward more and more oppressive rule with the militarization of the police and with incarceration on a scale not practiced by any other nation on earth – a lurch toward a new feudalism.

The fact that the police and other governmental agencies obviously protect the privileges of the middle class does not mean they are not there ultimately to protect the interests of the upper class. It’s a function the middle class has performed wherever it has been constituted and allowed to prosper, not just in America. Consider the situation in the slave states of the Caribbean. Without a substantial white population to rely on to keep the large slave population in line, the ruling class had to resort to creating a middle class out of free blacks to serve as a buffer between themselves and those in chains. This is why West Indians tend to be better educated and more self-confident than our own African Americans. More than two hundred years ago Black West Indian men were already receiving the kinds of educations and professional opportunities we have not yet provided for our own descendants of slavery. Even West Indian women could become solid members of the middle class by opening shops and other small businesses.

A similar effort was made in the South to form a buffer, middle class of European-Americans between landowners and African-American indentured servants after the two had repeatedly combined forces against their owners. Only, promises of freedom, land and “whiteness” made to rebellious European-Americans in exchange for their acting as police to previous comrades of African and mixed descent never fully materialized, consigning them permanently to a landless state of poverty with only their “whiteness” to console them. Even so, they remained faithful to their new “race,” protecting their previous masters’ interests as if those interests were their own.

Almost a century ago Walter Lippmann published a well-thought-out book about the American political scene in which he concludes that public opinion – by which he meant the opinion of those that vote – needed to be carefully manipulated by those with the best understanding of what was best for the nation. The possibility of such manipulation, though not new, was at the time greatly enhanced by the advent of the public relations/advertising industry that had just come into its own during the Wilson WWI administration. “Manufacturing consent” has since became part and parcel of how the powerful elite have co-opted the middle class into accepting their, the elite’s, political agenda. Until recently no oppressive security force was required to effect this control as it has been in other nations. The media does the job virtually without coercion from outside, automatically.

The result has been a perfect pas de deux between upper-class moneyed interests and middle-class willingness to serve their masters as long as they are themselves guaranteed a comfortable living standard and access to unlimited upward mobility. If this requires the impoverishment of one-sixth of the population who typically don’t vote in the same percentages as their betters, that’s a trade-off the guilt for which can be ameliorated by token welfare policies or simply by blaming the victims.

How to Think Like a Nazi (or an American)

But language does not simply write and think for me, it also dictates my feelings and governs my entire spiritual being the more unquestioningly and unconsciously I abandon myself to it. —Victor Klemperer

That language does our thinking for us is an idea that’s at least 300 years old. But it’s no less true today than it ever was. Of course, what it means is that the words we use to think with already contain the conclusions for the concepts we believe we are examining objectively. We are in effect hemmed in by the fence of the vocabulary which is also the range of our possible ideas, unless we are able and choose to “think outside the box.”

Even a casual reading of authors of other eras than our own, especially of those we don’t place among the great contributers to Western thought, reveals how hidebound they were by the received ideas of their time. Sometimes their naivety is amusing. Our typical reaction to them is, Thank God we have gotten beyond such simplistic notions.

Only, we haven’t. Our own thinking is just as constrained as theirs was, perhaps more so thanks to the influence of mass media. In America we believe we have absolute freedom to think about anything we want in any way we like and then to express those thoughts as publicly as we wish. And that’s true, but we rarely do think anything outside the framework our media and our educations invisibly draw for us. We can talk ourselves blue in the face about race or gay rights or any other issue, but we, most of us, accept the concepts of “race” and “gay” unthinkingly. Even those of us who want to go beyond the confines imposed by those words find it next to impossible to do so and still go on referring to “mixed race” or “bi-racial” children, even if we know the word race has no valid meaning and is entirely a creation of social and economic forces….

Read the rest of the essay.

Checkpoints and Mister Charlie: Are African Americans Our Palestinians?

My first substantive encounter with the oppressive Israeli occupation of the Palestinian territories came several years ago at an event held in the local Dutch Reformed Church here in Brooklyn, New York. Till then, what I knew about Israeli policies and actions in the West Bank and in Gaza had relied heavily on mainstream media reports. But the event that night featured two speakers, both Israelis, one an 18-year-old about to be drafted into the Israeli Defense Forces, the other a middle-aged American who had lived on the Upper West Side of Manhattan before moving to Israel. The younger man intended to refuse service in the Israeli army and expected to receive a jail sentence in consequence. The older man had already served time in the reserves. The church was mostly full, the pews largely filled with people sympathetic to the Palestinian plight. But a substantial contingent critical of what the speakers had been saying later turned up in the rear of the church and made themselves heard. One woman was especially vocal, shouting “cal-UM-ny! cal-UM-ny!” in an attempt to drown out the speaker. A lone policeman assigned to the event restored order….

Read the rest of the essay.

The Child Abuse We Don’t Talk About

A few years back I heard a brief interview on the BBC with the mother of a child who had been sexually abused by a Catholic priest, aired at a time when the church’s sexual abuse scandal was at its height. New revelations were occurring almost every day, entire dioceses were going bankrupt as a consequence of having to pay out millions in compensation to victims, some of them now middle-aged. It wasn’t unusual to hear the voice on the the air of someone who had been sexually molested by clergy, sometimes many years earlier, and had only just come forward. What was very unusual, indeed unique in my experience, was the response this particular mother gave to the BBC presenter when asked how she felt about what had happened to her son.

She said that, as appalling as the physical abuse was, it was nothing in comparison with the psychological trauma he had suffered as a result of the religious “education” he had suffered at the hands of the church.

Read the rest of the article in the new issue of Eclectica.

If I was looking for a real Christian…

…I could do worse than turn to someone who calls themselves a Jewish atheist. Some of them seem to find an easy affinity with the best teachings of Jesus.

Why not? Jesus, the itinerant rabbi, didn’t preach anything that wasn’t preached by the best of his predecessors in ancient Judea. Jesus was as Jewish as Yom Kippur. These Jewish atheists (their own self-designation) are simply acting in the tradition of Isaiah and the other prophets who railed against injustice and hatred and hollow ritual.

But it’s Jesus as often as Isaiah that today’s prophets quote to express how they feel. The most recent example of this I found in a column by Matthew Norman in the British Independent.

I quote:

“In his last Easter message, the PM reminded us that this is a Christian country. ‘Across Britain, Christians don’t just talk about ‘loving thy neighbour’,” he said. ‘They live it out.’

“As an atheist Jew with no theological training, I may be on weak ground picking a fight with this dedicated churchgoer about what the guy he worships on Sundays meant by

Matthew Norman

Matthew Norman

‘loving they neighbour as thyself’. Perhaps Jesus was speaking literally about the person in the next house. The one with the latest model Lexus in the driveway.

“And yet, having attended the church attached to my school four times a week for several years, I have the nagging sense that ‘thy neighbour’ actually meant ‘everyone else’; a vague feeling that when, in the Sermon on the Mount, Jesus said ‘Blessed are the merciful’, the mercy in mind stretches to victims of monstrous civil wars who endure unimaginable horror to give their children a chance at having less gruesome lives.”

Noam Chomsky is also fond of quoting the gospels, citing their “preferential treatment for the poor” and praising Pope John XXIII. (He also doesn’t hesitate to name a more recent pontiff as co-conspirator in the murder of Liberation Theology priests and even a bishop.) I don’t think this affinity for the gospels is because Chomsky was secretly baptized as a newborn by his Irish nursemaid, any more than I believe Matthew Norman’s humaneness is the result of his subjection to four days a week of Christian propaganda during his

Noam Chomsky

Noam Chomsky

formative years. Otherwise the Fundamentalist Christian wet dream of converting “the Jews” would have been accomplished simply by bombarding Jewish neighborhoods with Christian tracts.

What I think is going on is a response that is natural to human beings when they find themselves in a position of freedom from religious cant, whether Christian, Jewish or other, and have a warmly beating heart in their breasts. To be sure, such freedom does not affect everyone this way. There are plenty of atheists who are out-and-out monsters. I just happen to keep coming across the Matthew Normans and Noam Chomskys. Long may they flourish!

A Tale of Two Houses

My latest in Eclectica:

“We have to stop pretending we live in a post-racial society. We have to start talking about race again—not class—as the determining factor in the lives of both white and non-white Americans. Otherwise, we’re just kidding ourselves.”

I got to know Roberta Harris (not her real name) through the man who occupied the house next door to hers, two of a row of half-dozen narrow half-lot fake-clapboard two-storey homes across the street from the apartment building where I and my wife live. Half a lot in this case amounts to no more than 15 or 20 feet, barely enough for a small living room and entrance hallway in the front half of the first floor, with a long dining room and kitchen behind. Upstairs, which I never visited, were two long narrow bedrooms and bath. In this limited space Roberta lived with her second husband and at least two, perhaps three, grown children. She had previously owned a substantial brick building on the same block consisting of two full-size apartments in which she had raised a total of six offspring, two of whom had died before I met her. That was when she was still employed as an administrator at a local high-rise residence for senior citizens. At the point we became friends, she was retired and confined to a wheelchair after losing a leg to diabetes, but she still enjoyed a good deal of respect from her days as the “mayor of 17th Street.”

Her next-door neighbor, Don Shoon, (not his real name) was a bachelor who had bought his own house back in the early 1970s for $8,000 when a brownstone in nearby Park Slope could still be had for under $50,000 (they sell for as much as $3 million today). He lived in it with his widowed mother until her death in the 1980s. When I met him in the early 1990s, Don was in his mid-50s, a few years younger than Roberta, a short, round, bald, toothless man with a physical appearance totally at odds with his courtly Brooklyn manners (Brooklyn’s the only place I’ve lived where men formally address women as “my dear,” though it sometimes takes “foreigners” a while to realize they are not being familiar) and a supreme confidence in his ability to charm the socks off any female he chose. His formal education had ended 40 years earlier when he was expelled from Brooklyn Automotive for gang activities. He then went to work as a stock boy for a Manhattan publishing house and had recently retired on the promise of a lump-sum pension check. He was “white,” vehemently so, an open admirer of the Ku Klux Klan. Roberta was decidedly not white, an émigrée from the Deep South where she had lived through the last decades of segregation, a woman for whom racism of the kind Don flirted with (partly for dramatic effect, I came to suspect) was more than something to experience via Hollywood or TV.

Two more unlikely friends would be hard to imagine. Yet, there they were, just he and his dog in his little doll house of a home and Roberta, her house literally attached to his, still responsible for two grown sons, one an unemployed man in his mid-20s who had spent time unsuccessfully in the Marines and his younger half-brother, one of two children by her second husband, who was attending a local two-year college…. Read the rest of the article.

Ball Four, Hitler’s Poker Games & the Snowden Revelations: The Truths that Make Us Free

“Most good history does this, stands the standard narrative on its head, whether it’s Colin Calloway’s books about American Indians, Ilan Pappe’s revisions of official Israeli history or contemporary accounts of slavery in the American South by Frederick Law Olmsted. Noam Chomsky does it for just about any modern period of American history, and any number of younger journalists like Glenn Greenwald, Max Blumenthal, and Jeremy Scahill, to name just three, are busy correcting the official lies we are fed on a daily basis. It’s a good time for truth….”

My latest at Eclectica.

Ball Four, Hitler’s Poker Games & the Snowden Revelations: The Truths that Make Us Free

The Old New Anti-Semitism

The Israeli historian Shlomo Sand has made some interesting observations about the current status of Muslims in Europe. He says that for 100 years (roughly 1850-1950) Jews were used as the alien threat to the national integrity of newly emerging nations there. Anti-semitism or, as he more accurately calls it, Judeophobia, arose at the same time strong nationalistic movements were coming to a head. The national myths which accompanied those nationalisms (Sand, quoting Ernest Renan among others, would say the myths actually created those national identities) harkened back to a fictional ur-people – Gauls, Teutons, Anglo-Saxons, Romans – from which the present population derives its identity and its peculiar character. Jews, in the mid-19th century seen for the first time as a race rather than just as a religion, did not fit into these narratives. In fact, they provided convenient enemies, threats from within to the purity of the national identity, a “sang impure,” to quote from the Marseillaise.

This fantasy of a homogeneous people played itself out most dramatically in the brutal stupidity of Nazism and other less comprehensive attacks on Jews throughout most of Europe, especially in those more easterly parts of the continent where blood – what we would now call genes – determined which stc3bcrmer-karikatur-streichernation-state you belonged to. In the west, France and England for instance, citizenship became a matter of choice rather than birth. But even in the west animus against Jews continued on an unofficial level.

By mid-twentieth century, Sand maintains, this wave of anti-semitism had played itself out. Jews became what they had always been in the West: French, British, Americans who happened to practice a different religion. It’s not that everyone suddenly started loving Jews, but official, state-authorized discrimination against them disappeared. In some places (France and Germany, e.g.) speech hateful of Jews became illegal. The idea in Europe of a “Judeo-Christian” culture took root.

But the notion, however fanciful, of a national bloodline for many people has persisted to this day. Foreigners – North Africans in France, Turks in Germany – have taken the place of Jews as the unassimilated alien, a kind of fifth column whose intentions are suspect at best, terroristic at worst. And, unlike the Jews of the nineteenth century in western Europe, they do not live among other French and Germans but in ghettos, the suburbs of Europe that correspond to America’s “inner cities.” Unassimilated, ill-educated and in France accounting for six times their percentage of the population in the prisons, they are seen as aliens even to the second and third generations. And, simply by the fact of their being Muslim they are associated with violent extremist groups like Al Qaeda, though very few actually become operatives for such organizations.

Ergo Charlie Hebdo, a publication that feels no qualms about degrading everything Muslim, including and especially what Muslims consider sacred. Only French casuistry can make the kind of arguments that have recently been made by and on behalf of that publication, portraying it as an equal-opportunity lampooner that it is only upholding the rights of unfettered speech fought for by the likes of Voltaire. Even a cursory look at the cover cartoons of Charlie Hebdo over the last few years indicates something more (or less) than good-humored, not to say intelligent, satire. And even 3.7 million French marching lockstep and carrying “Je suis Charlie!” signs (led by some of the world’s worst persecutors of free speech) doesn’t negate the despicable Islamophobia displayed in that publication. In fact, those 3.7 coran-merde-charlie-hebdo-karim-achoui-ballesmillion French are proof of the dearth of rational thought, never mind toleration, in that country. Noam Chomsky, well before the Charlie massacre, pointed out that France has a very bad record of freedom of the press. Massive crowds of self-styled liberals marching in defense of massive prejudice and massive bad taste doesn’t prove otherwise.

Popular perception of social phenomenon may be like its understanding of new scientific ideas. It’s said to require fifty years for a new concept like Relativity or Quantum Theory to enter the public consciousness. It’s just about fifty years since state-approved Judeophobia disappeared. How long will it take before we recognize that Islamophobia is just as ignorant and shallow a prejudice as vilification of Jews? Or that it serves a purpose as feral as the one provided by that earlier prejudice? We like to think we are beyond certain types of thinking and behavior. Yet, has anything essential changed about us thanks to the twentieth century’s bloodbaths? Look around. I still see nation-states paying lip service to international law while operating in the same fashion as the worst actors of the last century. I also see my neighbors, by which I mean most of the world, stuck in the same uninformed mindsets as their parents and grandparents, only with different prejudices and rationalizations tailored to conform to the accepted prejudices and rationalizations around them. What we are seeing play out today in Europe looks a lot like the old anti-semitism with a new victim as its scapegoat.

Is this the best we can do? A march to defend the right of high-octane bigots to throw fuel on the fires of an already festering anti-Muslim bigotry in the land that gave us the Enlightenment? Diderot would be outraged. Voltaire, who is indeed in the first rank of those defending the rights of even the most outrageous use of free speech, would be firing off letters to the editor, denouncing Charlie Hebdo. Do we have to make the comparison with what public opinion would have made of a gang of Jews angered by anti-semitic cartoons in Der Stuermer in 1934 storming into the editorial offices with Tommy guns and wasting most of the staff? Would 3.7 million Germans marching the next day to uphold freedom of the press seem as laudable as the march led by that front line of hypocrites and the million people carrying Je suis Charlie signs behind them?

Not a fair comparison? Maybe, maybe not. But don’t kid yourself into thinking something basic has changed about human nature in the last eighty years. Fear of the other still runs as deep as it ever did, as does the herd instinct – even in la belle France.