#Criticism of LDS race teachings

[mindfulldsliving]

Refuting LDS Racism Critiques: Brigham Young, Joseph Smith, and 19th Century Christianity Explained

Samuel and Amanda Chambers, 19th Century Mormon Couple, ca. 1900 – Public domain image Understanding the discussions around racism in the Latter-day Saint community can be complex. Recently, Glen E. Chatfield’s post on this topic sparked a wider conversation. His claims about Brigham Young, Joseph Smith, and the church’s historical context need critical evaluation. In this post, I’ll clarify…

[heathersdesk]

The FOMO of MyKayla Skinner

MyKayla Skinner is a former gymnast and silver medalist from Team USA. She is a Latter-day Saint. She is also getting every one of her holes handed to her—in some well-deserved schadenfreude—from her former team mates. Let's talk about it because it also involves a needed discussion about LDS racism.

MyKayla Skinner got the dog and pony show that LDS Olympic athletes often get in our community. At that point, she didn't just become a representative of Team USA. She became a global ambassador for our faith. Which is really unfortunate because she's bad at representing herself well, let alone other people. So let's learn together how not to repeat the mistakes of MyKayla Skinner in public. Let's be prepared to answer well for her behavior, since she has become an emissary for us on the global stage and is doing it badly.

It's unwise to criticize a team to which you no longer belong in any kind of official capacity. But if you must, avoid opening yourself to the entire US women's gymnastics team dog walking you in public for your feedback. Never say anything that Simone Biles could ever use against you in an Instagram caption.

Also, never call Gabby Douglas a monkey in any way, shape, or form. Not in word, not with Photoshop, and not via stupid little monkey emojis. In case you haven't been exposed to the lexicon of racism and slurs, that's a deeply offensive racial slur for black people. And I'm not giving Skinner the benefit of the doubt on this one. It is a knowable fact that NBC got themselves into hot water for the portrayal of a monkey doing gymnastics in an ad that also featured Gabby Douglas back in 2012. The condemnation of that portrayal as a racist slur is something MyKayla Skinner would know about. This isn't poor wording or ignorance on her part. Skinner knew it was racist when she did this to Gabby Douglas in 2016. She still did it anyway.

And as a Latter-day Saint, I condemn what Skinner has said and done to her team mates. She has every reason to know better and do better. I reject the notion that her proximity to the LDS Church and its past failures with race are an excuse for this. This is her failure and she should take responsibility for it. She owes sincerest apologies and restitution to those she has harmed with her words. That's what the Church teaches. That's what her religion teaches her duty and obligations are.

MyKayla Skinner is clearly a deeply competitive person. It has gotten to the point of irrational and self-destructive jealousy. She can barely contain how she feels about not being able to compete in Paris. She cannot bear to see anyone else succeeding in this moment if she can't. And for all of the apologies she's had to give over the years, she doesn't appear to be learning the right lessons.

When people talk about there still being racism in the Church, this is what they're talking about. This is what it looks like. It's what happens when individual members, of whom the Church is composed, engage in the moral licensing and hypocrisy to justify their own racism. The racism, not the envy, came first. The envy only illuminated the racism that was already there.

Team USA has world class athletes, gold medalists many times over, on their women's gymnastics team. Directing racism at any of them is wrong, no matter who does it—even when it's one of our own. Especially when it's one of our own.

[fusion360]

Blacks in Mormonism: Mormon Church Black People 

A Journey of Inclusion and Progress

Welcome to a platform dedicated to exploring the rich tapestry of beliefs and teachings within The Church of Jesus Christ of Latter-day Saints (LDS Church). Today, we embark on a significant exploration of the relationship between the Mormon Church and Black people. With a commitment to inclusivity and understanding, we delve into the historical journey, the challenges faced, and the progress made toward greater equality within our faith community with Blacks in Mormonism.

The current status of Black people in the Mormon Church is a complex and evolving issue. On the one hand, there have been significant advances in recent years. In 1978, the church reversed its ban on Black people holding the priesthood and participating in temple ordinances. Since then, Black Mormons have served in a variety of leadership roles, including as bishops, stake presidents, and general authorities. The church has also made efforts to increase diversity in its membership and leadership, and it has donated millions of dollars to Black organizations.

On the other hand, Black Mormons still face challenges in the church. Some Black Mormons report feeling marginalized or discriminated against, and they may be less likely to participate in church activities. The church has been criticized for its history of racism, and it has not yet apologized for its past teachings on race.

Here are some specific examples of the challenges that Black people still face in the Mormon Church:

Racism and discrimination. Some Black Mormons report feeling marginalized or discriminated against by other members of the church. This can take many forms, such as being excluded from social activities, being treated with suspicion, or being told that they are not as worthy as white members.

Lack of representation. Black Mormons are still underrepresented in leadership roles in the church. As of 2022, there are only two Black general authorities, and there are no Black members of the church's First Presidency or Quorum of the Twelve Apostles.

Uncomfortable history. The church's history of racism is a source of pain for many Black Mormons. The church taught for many years that Black people were less valiant in the pre-mortal life, and that this was the reason for their skin color. This teaching has been disavowed by the church, but it can still be a source of hurt for Black Mormons.

Despite these challenges, many Blacks in Mormonism find great strength and community in the church. They believe that the church's teachings are true, and they find comfort in the church's emphasis on family and service. The church has also made significant progress in recent years, and it is committed to creating a more inclusive and welcoming environment for all of its members.

I. Early History: Black People in the Early Mormon Church

In the early days of the Mormon Church, Black individuals played a vital role in its foundation. One remarkable figure was Elijah Abel, a faithful member who became one of the first Black men to receive the priesthood. His ordination in 1836 stands as evidence of the Church's initial openness and acceptance of Black individuals.

Furthermore, we must acknowledge the significant contributions of Jane Manning James, a Black woman who joined the Church and devoted her life to the faith. Her unwavering faith and commitment exemplify the resilience and dedication of Black Mormons during the early years

II. Racial Restriction and the Priesthood Ban

The issue of race within the Mormon Church took a complex turn when a priesthood ban was instituted in the mid-1800s, restricting Black individuals from holding the priesthood. It is essential to recognize that this policy stemmed from cultural and social influences of the time rather than inherent doctrinal principles.

The reasons behind this ban varied, with some early Church leaders believing that Black people were not eligible for the priesthood due to interpretations of scripture and perceived notions of lineage. While these beliefs have since evolved, it is crucial to acknowledge the historical context and the impact this restriction had on Blacks in Mormonism, who yearned for full participation and acceptance within the Church.

III. The Lifted Ban and Changing Perspectives

The year 1978 marked a significant milestone in the Mormon Church's journey toward greater inclusivity. In that year, the revelation known as Official Declaration 2 was received, lifting the priesthood ban and affirming the equality and divine worth of all individuals. This revelation marked a pivotal moment, highlighting the Church's commitment to progress, inclusion, and unity among its diverse membership.

The decision to lift the ban was guided by a deep understanding that all individuals, regardless of race, are beloved children of God and deserving of equal opportunities within the Church. This transformative event opened doors for Black Mormons to serve in leadership positions, receive temple blessings, and engage fully in the spiritual life of the faith community.

IV. Progress and Inclusion in the Modern Era

In the modern era, the Mormon Church continues to make strides toward fostering a more inclusive and diverse community. Efforts have been made to address historical and cultural challenges while promoting racial equality and understanding among members.

The Church actively encourages members to embrace diversity and engage in open dialogue to build bridges of empathy and understanding. Programs such as FamilySearch and the Genesis Group provide platforms for fostering connections and supporting Blacks in Mormonism. These initiatives serve as catalysts for unity and education, allowing members to learn from one another's unique experiences.

V. The Legacy and Contributions of Black Mormons

The legacy of Black Mormons within the faith community is one of resilience, faith, and invaluable contributions. From early pioneers like Elijah Abel and Jane Manning James to modern leaders and members, Black individuals have left an indelible mark on the Mormon Church.

Their contributions span various fields, including education, civil rights advocacy, arts, and entrepreneurship. Their unwavering commitment to the gospel principles and their unique perspectives enrich the Church's tapestry, emphasizing the importance of diverse voices in shaping the collective spiritual experience.

VI. Challenges and Continuing the Journey

While progress has been made, it is essential to acknowledge that challenges still exist for Black Mormons. The Church recognizes the need to address historical racial disparities and build bridges of understanding. It is through education, compassion, and open dialogue that we can continue to create an environment of inclusion and love for all members.

As we move forward, let us renew our commitment to learning, understanding, and celebrating the contributions of Black individuals in the Mormon Church. By actively seeking opportunities to listen, learn, and support one another, we can ensure a future where all members feel valued, included, and cherished.

Conclusion:

The journey of Blacks in Mormonism is a testament to the transformative power of inclusion and progress. While acknowledging the complexities and challenges of the past, we look to the future with hope and commitment to fostering a community that embraces the diversity of its members.

Let us continue to learn, engage, and celebrate the contributions of Black individuals within the Mormon Church. Together, we can build a vibrant and inclusive spiritual community where all are welcomed and cherished as beloved children of God.

[cksmart-world]

SMART BOMB

The Completely Unnecessary News Analysis

By Christopher Smart

January 21, 2025

LDS TITHING FRAUD CASE — LET THE LORD DECIDE

Well, this could be difficult. Attorneys for the Church of Jesus Christ of Latter-day Saints argued in federal court that allegations of fraud involving billions of dollars in tithing collected over two decades cannot be decided in a secular court. That's right Wilson, it means sending it up to a higher power: Let the Lord decide. Which, if you think about it, is a pretty good defense — if it works. Tithing is a sacred obligation, the Mormon attorneys argued, and as such is off limits under the protections of the First Amendment. It amounts to an intrusion of religious thought. No Wilson, church founder Joseph Smith's Urim and Thummim did not foresee this. Nine plaintiffs are suing the church claiming that Ensign Peak Advisors, the church's investment arm, amassed $100 billion from investing tithing, while not spending any of it on charity or religious efforts. Meanwhile, they say the church spent $1.4 billion on the City Creek Center mall in Salt Lake City. This could get a little tricky for God's real estate angels: is money made by investing tithing the same as tithing — or not. The $100 billion investment portfolio came to light in 2019 by an IRS whistleblower. By hiding the largesse, plaintiffs say church leaders defrauded the faithful so they would not stop donating. But as an apostle once said, ignorance is bliss.

TICK TOCK, TICK TOCK... IS TIME RUNNING OUT FOR TIKTOK?

It's off. It's back on. Trump says he'll save it. We'll see. Four years ago, Trump wanted it banned. Now he loves it. Funny how money can change minds. Some 170 million Americans use the app owned by Chinese company ByteDance. Worldwide that number is in excess of 2 billion. TikTok, a video-hosting service, is a whole world unto itself. It connects creators and influences with new audiences and pushes trends in food, fashion and music and just about everything. It also spreads hate speech, far right extremism, antisemitism islamophobia, racism and xenophobia. It added $2 billion to the U.S. economy last year. Originally designed to sell Chinese goods to people all over the world, it has morphed into the globe's most popular website. In 2022, Mark Zuckerberg and his Meta platforms hired a high-powered lobby firm to create strategies and campaigns portraying TikTok as “a danger to American children and society.” It worked and in 2024 Congress passed a law banning the app unless it was sold from Chinese interests. The Supreme Court upheld the law ruling it did not violate TikTok's First Amendment rights. Yes, and money is speech and corporations are people. So now let's see if it's possible to close Pandora's Box.

THIS TIME AMERICA REALLY IS GOING TO BE GREAT AGAIN

This is going to be so much fun. The 47th President of the United States issued something like 100 executive orders on his first day back in the White House. It was planned to overwhelm regulators, Congress, the news media and everyone else. Gone are the days when Republicans, like Utah Sen. Mike Lee, complained that the executive branch had too much power. Here's part of the to-do list: deport everyone with brown skin; end birthright citizenship to keep them brown people from spawning Americans; close the border to avocado trucks, pardon all those Jan. 6 patriots; end the war in Ukraine, maybe now, maybe later; make Canada the 51st state; put tariffs on everything from China, including Hot Wheels; drill baby drill, lower the price of eggs, keep transgender women out of sports; make polluting great again; cut funding to “woke” schools; cut funding to everything else “woke”; make DEI (diversity, equity and inclusion) programs a felony; ban travel to Gaza, Yemen and California; outlaw teaching of critical race theory (CRT) in middle schools; extend tax cuts for billionaires; replace Obamacare with Trumpcare; weaponize the Justice Department to prosecute any and all Trump naysayers. Well, it's a start, anyway. Nobody said making America great again for certain groups was going to be easy.

Post script — That's a wrap for another historic week here at Smart Bomb where we keep track of the Village People so you don't have to. Hey Wilson, remember the Village People?They were a late-70s disco group who dressed up as various macho gay-fantasy characters — an Indian chief, a cop, a construction worker, a cowboy. Their name comes from Greenwich Village in Manhattan that had a reputation as a gayborhood. Donald Trump adopted one of the Village People's hits, Y.M.C.A. as a theme for is campaign, although it was known as a gay anthem. The band in 2020 asked him not to use the song after he threatened to shoot Black Lives Matter protestors. They later reversed their decision. The Village People are having another moment and performed at some of Trump's inauguration festivities. The only original member of the band, 73-year-old Victor Willis, said Trump really likes Y.M.C.A. "We know this [won't] make some of you happy to hear, however we believe that music is to be performed without regard to politics. Our song Y.M.C.A. is a global anthem that hopefully helps bring the country together after a tumultuous and divided campaign where our preferred candidate lost." Trump took the stage with the band at a rally on the eve of his inauguration and danced as they sang their 1978 hit. You can't unsee it.

Well Wilson, you and the band can guess what's coming next. Tell the guys to dress the part and take us out with a rousing rendition of Y.M.C.A.:

Young man, there's no need to feel down. I said, young man, pick yourself off the ground. I said, young man, 'cause you're in a new town There's no need to be unhappy. Young man, there's a place you can go. I said, young man, when you're short on your dough. You can stay there, and I'm sure you will find Many ways to have a good time. It's fun to stay at the Y.M.C.A. It's fun to stay at the Y.M.C.A. They have everything for young men to enjoy, You can hang out with all the boys... It's fun to stay at the Y.M.C.A. It's fun to stay at the Y.M.C.A. You can get yourself clean, you can have a good meal, You can do whatever you feel... Young man, are you listening to me? I said, young man, what do you wanna be? I said, young man, you can make real your dreams. But you got to know this one thing! No man does it all by himself. I said, young man, put your pride on the shelf, And just go there, to the Y.M.C.A. I'm sure they can help you today. It's fun to stay at the Y.M.C.A. It's fun to stay at the Y.M.C.A.

(Y.M.C.A. — Village People)

[nerdygaymormon]

what were the basketball boycotts in the 70s? you mention it in your tags and I don't know what that's referring to.

Actually, it was @mormonmonastery who mentioned the basketball boycotts of the 1970's.

The important background to know is that the Civil Rights Movement in the USA during the 1950's & 1960's changed attitudes of Americans who came to see racism as wrong.

Society adjusted and became more inclusive, BYU did not, primarily because of the LDS Church's ban on people of African descent (Black people) from the temple or from even having the priesthood. Critics began to focus on Brigham Young University and its athletic program. BYU came to be seen as a symbol of LDS racist discrimination.

College athletes were uncomfortable playing BYU because they had serious moral disagreements with BYU and the church it represented. I'll include a few items about BYU's racist attitude so it's clear what the school represented and then also include the athletic boycotts of BYU from the late 1960's and early 1970's

1960 - BYU hired Edward O. Minor from Florida A&M University to teach during summer school. Ernest Wilkinson, president of BYU, didn't want a Black man mingling with students and so changed the assignment from teaching to advising departmental administrators

1960 - A Black student had been a candidate for vice presidency of a class and lost but received a large vote. Harold B. Lee, an apostle, wrote to school president Wilkinson to say "if a granddaughter of mine should ever go to the BYU and become engaged to a colored boy there I would hold you responsible." To which President Wilkinson retorted that Elder Lee should blame himself because he's part of the Board of Trustees who permitted the admission of Black students

1963 - Church president David O. McKay approved awarding a BYU scholarship to a student from Nigeria. Eventually 3 Nigerian students received the scholarship before the program was discontinued, the effort to end the program led by Harold B. Lee

1965 - President Wilkinson met with BYU's athletic staff which was debating whether to recruit 2 Black LDS church members to the football team. President Wilkinson declared they should go to another institution and BYU athletics announced it limited recruiting to "non-negro athletes."

1965 - All Black applicants to BYU received a letter to say that BYU doesn't approve of marriages of people outside their race and won't support "mixed courtship" (dating between the races)

1968 - Martin Luther King Jr. is murdered. The school newspaper, the Daily Universe, barely covers his death, and that becomes a story.

Dr. King's death solidified Black unrest into a tidal wave of resistance, protest, and demonstration.

1968 - A track meet was scheduled in Provo, UT between BYU and the University of Texas El Paso (UTEP). The Black athletes on the UTEP track team let their coach know they intended to boycott the meet. The coach threatened to kick them off the team. The 7 Black students refused to yield, did not go to Provo to participate in the meet, and were kicked off the team. UTEP President wrote to President Wilkinson and said until BYU has at least 1 Black athlete, BYU was going to be a thorn in the side of the Western Athletic Conference (WAC).

1968 - BYU has 1 African-American student enrolled

1968 - BYU's football team played at San Jose State College. San Jose State had tried to cancel the contract with BYU as the students were against playing a school that supported racism (2 months prior, 2 runners from San Jose State had raised blackgloved fists on the winners' podium of the Olympics in silent support of human rights worldwide and this galvanized the school to do more). The game wasn't cancelled, but BYU showed up to signs calling out the racial bigotry of Mormonism.

1969 - BYU's Board of Trustees limits the number of Black speakers at BYU to 2 per year

1969 - Organized by the school's Black Liberation Organizational Committee, 250 protestors gathered outside the stadium at Arizona State to heckle BYU players and fans, they waived signs and passed out leaflets

1969 - The University of Wyoming Black Student Alliance called for a boycott of the football game against BYU. 14 Black football players wore black armbands on game day as a protest against BYU. Wyoming's coach immediately kicked them off the team. The story made national news.

1969 - Student officials at Arizona and New Mexico passed resolutions calling for a ban of all future athletic competitions with BYU

1969 - BYU football played UTEP and there were some protests at the stadium

1969 - San Jose State's football team played against BYU in Provo and all members of San Jose State's football team and coaching staff wore black armbands as a protest against BYU's and the Church's racism

1969 - Stanford University shocked college sports by announcing it would schedule no new athletic, or other events, with BYU because of the Church's discrimination.

With the end of the football season, protests shifted to BYU's basketball team

1970 - The 3 Black starters for the University of Arizona's basketball team wore black armbands. At halftime, 9 Black students walked onto the court in protest of the LDS Church's racial policies and poured lighter fluid on the court and set it on fire.

1970 - BYU gymnastics competed against the University of Washington. During the match, protestors threw ketchup, salad oil and eggs onto the mat. Washington's vice president announces that after fulfilling existing obligations, the university would not enter into any additional contracts for sporting events with BYU

1970 - BYU's basketball team played at Colorado State. As BYU warmed up, spectators yelled at them. At half-time, the BYU Cougarettes performed and more than 100 students walked onto the court and surrounded the Cougarettes, shouting curses at them. Protestors in the stadium threw raw eggs and loose debris, and a Molotov cocktail landed on the floor and didn’t burst into flames but leaked flammable liquid onto the court. Security officers cleared the floor, which was cleaned up and the game resumed.

1970 - BYU played the University of Wyoming. Demonstrators were in attendance waiving signs, and when the national anthem played they turned their back to the flag.

1970 - BYU basketball team played UTEP where there were signs and banners against them and the church

1970 - BYU basketball is at New Mexico. Some students refuse to stand for the national anthem or turned their back on the flag. Then protestors tossed raw eggs, lettuce and liquid-filled balloons onto the court. It took 40 minutes to clean before the game could begin

1970 - BYU basketball participated in the Rainbow Classic at the University of Hawaii, but Hawaii announced it would not schedule any future athletic events with BYU.

1970 - Brigham Young University announces its first Black faculty member, Wynetta Willis Martin in the College of Nursing.

1970 - Students at University of Southern California and Oregon State University protested at BYU basketball games.

1970 - BYU recruits its first Black athlete, Ron Knight transferred from Northeastern Oklahoma A&M College to play football at BYU.

1971 - Bennie Smith, a defensive back from Arizona, transferred to BYU and joined the football team as its second Black player.

1974 - BYU has its first Black basketball player, Gary Batiste.

1976 - Robert Stevenson became BYU's first elected Black student body officer

1977 - BYU basketball gets its second Black player, Keith Rice.

By June 1978, BYU boasted 4 Black athletes

June 1978 - The LDS church stuns everyone by lifting race-related restrictions.

1979 - Stanford renews relations with BYU

The protests against BYU athletics in the late 1960's and early 1970's brought lots of attention to the LDS Church's racist policies and defined what BYU stood for in the minds of many.

All these events caused frequent discussion by the BYU Board of Trustees of what to do to counter the impression that the rest of the country had about the church and BYU.

BYU was able to diffuse a lot of the rhetoric and protests when it started recruiting Black athletes, allowing Black speakers on campus, hiring Black faculty and taking other steps forward.

————————————————————

I would like to see universities stop playing BYU until it stops discriminating against LGBTQ students. And every away game that BYU plays should be that school's official Pride night game. Bring attention to the issue and tie BYU's image to its discrimination

[lincoln-cannon]

Each spring and fall, The Church of Jesus Christ of Latter-day Saints (the largest Mormon denomination) holds a worldwide conference. For ten hours over two days, top leaders of the Church speak in-person to over 20,000 members gathered in a conference center in Salt Lake City, and via Internet and television broadcast to a much larger audience (probably in the millions) gathered in homes and church buildings around the world. The most recent conference was held yesterday and today. Below are 90 of my own thoughts as I watched the conference. As is my custom, the thoughts include observations, and range from affirmations to criticisms, and from questions to assertions. My intent is to provoke reflection, questions, and comments. I feel this is essential to meaningful engagement with the conference, which is something I value as a member of the Church.

I wonder if we've already received Thomas Monson's last general conference sermon?

Eyring looks healthy and happy. Good. For me, he represents an important influence on Mormon tradition.

Uchtdorf suggests humans feel the call of heaven like non-human animals instinctually feel their way home across great distances.

Uchtdorf finds encouragement in the weaknesses of religious leaders in our history. If they can do divine work, so can we.

Uchtdorf says God works through us if we make an effort, learning and applying. Christian discipleship must be an active faith.

Oscarson is the first woman to speak at LDS conference. Maybe she thought too few women spoke last time. ;)

Oscarson wants to have a face-to-face conversation with me rather than have me tweet about her! :)

The main limitation of tech communication compared to face-to-face is its relatively low bandwidth, for now. That will change.

Oscarson just shared a picture of her daughter-in-law and my friend, Marie-Laure Oscarson, who taught me French in the MTC.

Oaks says exaltation is more than salvation, and that exaltation is a family matter. Isn't all of humanity our family?

Oaks construes progressive marriage law as worldly, but most of the world is conservative on marriage law.

Oaks points out that the Proclamation explicitly promotes straight marriage. But it does not explicitly demote gay marriage. Why?

Dear Elder Oaks, why did God NOT inspire you and the other authors of the Proclamation to demote gay marriage explicitly?

Pingree says God uses ordinary persons to accomplish extraordinary things. How about immortality and eternal life!

We often over-emphasize criticisms of the world and under-recognize that Mormon scripture teaches that Earth will become heaven.

Christofferson says we ought to fully and completely incorporate the life and character of Christ in our being. This is theosis.

Christofferson encourages holiness, as we esteem God holy. This is the sublime esthetic, the holy esthetic, the holy spirit.

I like the French translation of "Holiness to the Lord" on LDS temples, transliterated back to English: Sanctity to the Eternal.

Christofferson points out that we're not alone in salvation. We are the Body of Christ. Salvation is not individual after all.

Holland jokes about the apparent impossible weight of Jesus' command to be perfect as God is perfect.

Holland encourages personal improvement in a way that doesn't include ulcers, anorexia, or depression.

Holland points out that we now "live in a Telestial kingdom". So let it be settled: progression between heavens must be possible.

Holland points out our only hope for perfection is as a gift of grace. Exactly. Forgive. Give grace as received. It's the only way.

Holland is perhaps the most empathetic advocate of divine grace that Mormon leadership has ever produced.

Holland discourages toxic expectations of ourselves, each other, and Church leaders. Good advice. We all need each other's grace.

Holland points out the sublime Mormon teaching that Jesus himself progressed "grace for grace" and extends it to us.

Amen, Elder Holland. Amen.

Salvation is not an individual matter. It requires grace, of God and of each other. We are saved as the Body of Christ, not alone.

I know I'm not the only Mormon who finds the Scandinavian Jesus with an Oxford accent incredibly distracting from the message.

Remember. Technology is not the enemy. Technology empowers our participation in the work and glory of God.

I look forward to the day when technology empowers the average person, if she chooses, to heal others as medical doctors do today.

Uchtdorf is letting Eyring take his turn at facing the opposition votes. :)

"I'm trying to be like Jesus." This may be the most dangerous song Mormons teach our children to sing. ;)

Stevenson compares the solar eclipse to small mundane matters that block our vision of large sublime matters. Interesting analogy.

Stevenson rightly points out that technology is not inherently good or evil. It's just power to use for good or evil.

Stevenson reminds us that the carefully crafted self-presentations on social media are always incomplete. Life is complex.

Stevenson says, "Let us use technology to help each other ... become our finest."

I'm not sure Stevenson's "gospel glasses" metaphor works as well as his "gospel eclipse" metaphor.

Owen points out that repentance should be framed as uplifting progress. It is change, taking on Christ. It is transfiguration.

Owen says the Atonement is not merely for sinners. It's for saints too. At-one-ment requires all. Reconciliation requires all.

Framing repentance in context of "atonement," as Mormons do, has interesting ramifications. Change. Be one.

Cook says our time on Earth is as fleeting as a British summer. :)

Cook contrasts the smallness of humanity with our divine potential, no matter our race or gender.

Cook says Christ-character includes humility, righteousness, and intelligence. There's both some heart and some brain there.

Cook says emphasis of authenticity sometimes leads to arrogance. He's right.

Authenticity has no inherent value. It may have contextual value. Love the superhumanity in your neighbor as in yourself.

Cook quotes, "The test of greatness is how one meets the eternal everyday." I imagine the Gods reminding themselves of that.

Rasband rejects coincidence. I wonder if God rejects coincidence. Is there a way around Heisenberg and Godel? I doubt it.

Rasband says God orchestrates. I trust that to be the case. I also consider that completely compatible with coincidence.

It seems to me that there is no need for orchestration where there is no possibility of coincidence.

Rasband says agency fits into the plan of God. I wonder if he thinks God always knows our choices in advance of us making them.

Rasband quotes the Bible, which claims that all things will work together for good. That's an idea worth trusting -- actively.

Haleck points out that Church members in developing areas contribute as illustrated by the story of the widow's mite.

Nelson, speaking now, is most likely the next president of the LDS Church -- perhaps soon because Monson's health appears poor.

Nelson emphasizes "him" and "his" describing God. I wish our leaders would talk more about Heavenly Mother.

Nelson calls attention to the idea that progress continues after this life. I love this very Mormon conception of heaven.

Nelson says death allows us to progress to the next world. I wonder if he would tell the Three Nephites that? ;)

Renlund's reasoning on the relation between priesthood and atonement doesn't make sense to me. Wish we could ask questions.

Renlund seems to be suggesting there's some kind or extent of unique access to atonement for priesthood holders. Strange.

Evans encourages questioning and shows respect for good persons that question matters related to the Church. I like that.

I'm interested in an LDS leader talk comparing and contrasting scientific knowledge with confidence in trustworthiness of religion.

Uchtdorf is emphasizing a conception of spiritual light. For some inspiration, look at "light" references in D&C.

Uchtdorf points out that Mormon scripture equivocates between "light" and "spirit" and "truth". He could add "intelligence".

Nice to hear Uchtdorf mention Christ as the "light of the world" after previous talks on negative characterizations of the world.

I want to be OF that world of which Christ is the light -- to those with ears to hear. ;)

Eyring points out that it takes great faith to sustain imperfect leaders. He's right, but he's among the easier to sustain. :)

Eyring mentions that Bishops have a hard job because ward members know their weaknesses. Indeed. What a difficult job.

Eyring's persistent willingness to vulnerability about his own shortcomings is among the reasons he's relatively easy to sustain.

Bingham says Christ can relieve disasters and commotions in the world. I'd like to hear LDS leaders say more about those problems.

Hallstrom addresses the problem of evil. Without a solution, he praises faith in the face of evil. This is unsatisfying for many.

Bednar takes up the subject of theosis, taking on the divine nature, progressing grace by grace as exemplified by Jesus.

Zwick says we should look past easy assumptions and stereotypes. Amen.

Ballard encourages remembrance of Mormon pioneers. I'm often inspired by their practical perseverance in pursuit of our vision.

Ballard raises warnings against charlatans who promote supernatural healing. Good call. Science and medicine matter.

Ballard criticizes sexism, racism, and "nationalism." I wonder what he thinks constitutes the latter.

Callister describes the complexity of the production of the Book of Mormon. Strong point. It is strange book.

Callister rightly points out that the purpose of the Book of Mormon is to advocate the Gospel of Christ, and not history.

Koch encourages saying "Amen" after talks, to signify agreement. Okay. But I don't always agree! :)

I'm concerned that some may interpret Koch's thoughts to mean they should not express disagreements constructively.

I do not feel united with persons who withhold constructive expressions of their disagreements from me.

Ellis asks if we trust imperfect persons to lead us well? Sure. But I don't trust them to lead us perfectly.

Ellis says some people create businesses from nothing. Hmm. Not even God created the world from nothing, according to Mormonism.

Parrella also takes up the theme of authoritarian obedience. Our culture excessively emphasizes this.

I think we should give more attention to persuasion and less attention to obedience. And I suspect we would like the results.

Parrella quotes the Book of Mormon declaration that death is an "awful monster." I like that passage.

Andersen shared some visuals depicting light moving across the world. Conference would probably benefit from more use of visuals.

Andersen gives insight into how LDS leaders prepare conference talks. I appreciate the humanity of it.

Andersen repeats the denunciation of "nationalism." What do LDS leaders mean by this?

Andersen shares some thoughts and words in tribute to Elder Hales, who passed away during conference.

Anderson quotes Monson in conclusion, emphasizing love. That's a good way to end.

Originally published at lincoln.metacannon.net on October 01, 2017 at 05:06PM.

[winterolympicssports2018-blog]

(2nd LD) CJ cinema chain's 'racist' PR event raises eyebrows

Click here for More Olympics Updates https://www.winterolympian.com/2nd-ld-cj-cinema-chains-racist-pr-event-raises-eyebrows/

(2nd LD) CJ cinema chain's 'racist' PR event raises eyebrows

(ATTN: UPDATES with details of CJ CGV’s image replacement at bottom; ADDS new image)

SEOUL, March 29 (Yonhap) — CJ CGV, South Korea’s largest multiplex chain, has come under criticism for a promotional event asking customers to dress and speak like “foreigners” for discounts, with many voicing concerns that it could prompt borderline racism.

The world’s fifth-largest multiplex theater company announced Wednesday that it will offer discounts for customers who purchase tickets on site by speaking languages other than Korean or dressing up in “foreign” attire on Sunday for its annual April Fools’ Day event.

The company offered a vague guideline through a website produced in a tongue-in-cheek fashion, featuring a person of Northeast Asian ethnicity edited with long blond hair, a mustache and goatee, a red bindi and a turban.

This image provided by CJ CGV shows a promotional image for the multiplex chain’s upcoming April Fools’ Day event, which offers discounts to customers who purchase tickets on site using “foreign” languages or dress up in foreign attire. (Yonhap)

It said theaters will not recognize profane language or extremely casual efforts, such as wearing earrings or shoes bought overseas, although customers speaking in indistinguishable “extraterrestrial” languages will be accepted.

After the event was announced, many lashed out at the company over social media, claiming that the event could lead to borderline racism, especially among the expat community.

“What is funny about being a foreign person? Speaking a foreign language is good, but dressing as a foreigner is not good. People are not costumes. Cultures are not costumes. This is a bad idea,” Ariel Campbell, an American who teaches English in Bucheon, west of Seoul, wrote on CGV’s Facebook post promoting the event.

Danny Jones, an English professor in Busan, also expressed reservations about the event.

“It’s okay, only so long as it shows appreciation and admiration of other cultures. But if it results in mockery or stereotyping, of course that would be wrong,” Jones said.

Many South Koreans also relayed concerns over social media. “I can’t even imagine the amount of stereotypical behavior that will come out from the event,” Yoo Jung-han, a college student in Seoul, said via her Twitter account @vnfmsahfo486.

Twitter user @EngBreakfastTea wrote an email of complaint to CJ CGV’s customer center and shared the response online. The CJ CGV staff who wrote back acknowledged the user’s misgivings but asked the customer to not misunderstand the event planned with “good intentions.”

   Others pointed out how CJ CGV’s marketing is out of line with the growing awareness towards diversity and political correctness and how one’s race or ethnic background no longer dictates nationality in most advanced nations.

“A person who does not look Asian can in fact have a Korean nationality. The person can identify him or herself as Korean. Isn’t this a mis-marketing?” Shin So-young wrote on Facebook.

Offensive depictions of other races and cultures, however inadvertent they are, have not been uncommon in South Korean pop culture. In July of last year, MBC TV apologized after being criticized for misrepresenting Islamic culture in its drama, “Man Who Dies To Live,” in a way that many deemed disrespectful. SBS TV also received flack for airing a comedy skit with a female comedian who seemingly depicted native African tribal culture in a crude manner.

A public relations representative at CJ CGV said the planning of event was never intended to stoke racism.

“If people feel that way then we might have to reconsider the event. But that was never our intention,” the representative said.

After Yonhap reported the story, CJ CGV updated its website for the April Fools’ day event with a new image. The image of a person wearing a turban and a red bindi dot was removed.

CJ CGV’s Facebook post promoting the event was also deleted as of Thursday afternoon. When asked about the deletion, a company representative failed to offer a clear explanation but said the event hasn’t been canceled.

“We will try to revise and strengthen (our projects) whenever we receive feedback,” the representative said.

This composite image shows the change to CJ CGV’s promotional image for the multiplex chain’s upcoming April Fools’ Day event, which offers discounts to customers who purchase tickets on site using “foreign” languages or dress up in foreign attire. The left image was the original material used for promotion and was later replaced with the right image after Yonhap reported the story. (Yonhap)

odissy@yna.co.kr

(END)

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[unfilteredpatriot]

New Post has been published on Unfiltered Patriot

New Post has been published on http://unfilteredpatriot.com/tom-cotton-says-slavery-was-necessary-evil-and-the-left-goes-nuts/

Tom Cotton Says Slavery was “Necessary Evil” and the Left Goes Nuts

Sen. Tom Cotton has introduced legislation that would strip funding from any public school district that adopts The New York Times’s 1619 Project to teach slavery to students. In a searing speech on the Senate floor, Cotton slammed the Pulitzer-winning project as a historically-skewed piece of propaganda meant to teach kids that America was founded on racist values that persist today.

If Cotton was trying to draw attention to yet another liberal attempt to brainwash our nation’s children, however, he managed to step on his own message in an interview with the Arkansas Democrat Gazette this weekend. In the interview, Cotton was somewhat careless in characterizing the views of the Founding Fathers, giving the left all the ammunition they need to dismiss him (and, by extension, anyone who criticizes the 1619 Project) as a racist apologist for slavery.

“We have to study the history of slavery and its role and impact on the development of our country because otherwise we can’t understand our country,” Cotton said. “As the Founding Fathers said, it was the necessary evil upon which the union was built, but the union was built in a way, as Lincoln said, to put slavery on the course to its ultimate extinction.”

By putting it this way, Cotton gave the impression that he was personally saying that slavery was a “necessary evil,” even though that’s not what he meant. He was merely characterizing the opinions of Thomas Jefferson and others who wrote critically of the institution while still participating in it.

Nonetheless, Nikole Hannah-Jones, the architect of the 1619 Project, seized the opportunity to go after Cotton as a racist.

“If chattel slavery — heritable, generational, permanent, race-based slavery where it was legal to rape, torture, and sell human beings for profit — were a ‘necessary evil’ as @TomCottonAR says, it’s hard to imagine what cannot be justified if it is a means to an end,” she tweeted.

In a statement, Cotton’s press secretary said the senator’s remarks were being misconstrued.

“As his quote makes clear, that view was held by some founding fathers,” Cotton’s office said. “Reporting to the contrary is politically motivated and dishonest.”

In his own tweet, Cotton wrote: “This is the definition of fake news. I said that *the Founders viewed slavery as a necessary evil* and described how they put the evil institution on the path to extinction, a point frequently made by Lincoln.”

Well, Cotton knows as well as anyone that the media will run away with any slip of the tongue, no matter how obvious it is. Knowing that, it’s up to him to be more careful with his words. Yes, it’s unfair, but that’s the way it is.

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[republicstandard]

Renauld Camus: A Noble Frenchman Speaks

Recently in Charlottesville we heard the chant “The Jews Will Not Replace Us,” and this controversial provocation flew around the world. But what is rather less well known is that this was a play on the words of Frenchman Renaud Camus who has put forth an amalgam of his works under the English title You Will Not Replace Us! Mr. Camus’ concept of The Great Replacement has gained tremendous currency recently in the West though he is quick to point out that he is not the phrase’s originator. That palm goes to another:

“The phrase genocide by substitution was coined by the French black poet Aimé Césaire, the communist mayor, for fifty-six years, of Fort-de-France, on the island of Martinique, in the French Caribbean: he was referring to the exaggerated (in his view) inflow of people from mainland France into the archipelago. But the phrase applies more rigorously to what is happening nowadays to the indigenous peoples of Europe and to the white population of North-America. The Great Replacement is a genocide by substitution.”

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The Great Replacement is thus a reference to any population or racial swamping that afflicts any people submerged by hordes of migrants and/or colonizers and is the logic of the Dalai Lama’s recent cry of Europe For The Europeans, coming from man whose own people have been horribly replaced.

Mr. Camus may be seen as a strange defender of the realm, a strange defender of Western Traditionalism. He came to fame in the 1970s riding the back of what he would later term The Small Replacement which is the supplanting of traditional culture by an alien ideology of subversion and contamination. He came to America and was associated with the slack jaws of the Warhol group, he hobnobbed with various Critical Theorists who’s teaching would supplant Western Values and he inked a book called Tricks chronicling the freewheeling gay sex life of the 1970s which likely made Michel Foucault blush at its improprieties. Indeed, no less a personage than Alan Ginsberg praised the book, though one assumes that if that degenerate sod were alive today, he would greet Mr. Camus’ current reactionary incarnation with bitter howls of execration.

Mr. Camus has explained his transformation by saying that when the highest truth is at stake, he goes where the truth leads. And in this case the truth has led him to believe that since the 1970s Western countries have been on a suicide mission, and the weapon of choice has been the substitution of its indigenous people by those of the imported third world, a process by which the denationalized elites detach themselves from their compatriots and as Great Davos Men orchestrate their nation’s planned destruction, thus neatly slipping the surly bonds of their birth. This, in short, is The Great Replacement.

Mr. Camus broadens this concept of replacement to make it the reigning one of the modern world, saying that “Las Vegas displays a fake Venice in Nevada, Spain establishes a mock Las Vegas in Castilla, China has its own Paris near Peking.” He says that everything in the modern world is meant to be disposable, to be replaced, echoing the idea from the 1950s of Planned Obsolescence. Mr. Camus’ antidote to Replacement is rootedness and identity. And though he expresses tremendous sympathy to Identitarian movements of all stripes, he issues a stark warning: that once you begin talking about identity, it means you have already lost it. That is, a century ago Frenchmen were not defending the idea that they were Frenchmen, rather they had something infinitely more valuable: they merely were Frenchmen.

But this seemingly inalienable sense of self is what has been lost, has in fact been alienated by the hordes of Third World immigrants pouring into the West, supplanting the native stock.

In this sordid drama of loss and alienation Mr. Camus identifies the players:

“In Western Europe the situation could be described as having three protagonists: the replacists, who want the change of people and civilization, which they are prone to call multiculturalism, or “vivre ensemble” (living together), and which they promote or impose with all the means they master (and those are enormous because replacists are and have the power, the government, all the big political parties, the judges and, for all practical purposes, the totality of the media); the replacers, mostly from Africa, and very often Muslims; and the replacees, the indigenous population, whose very existence is frequently denied, even in retrospect (not only do they not exist, but they have also never existed). Replacees do exist, though, even if they don’t see themselves as such. But they are divided into two groups, and that would make the number of the dramatis personnae rise to four: consenting replacees, either because they refuse to admit that any such thing as replacement is taking place, or because they don’t see any objection to it, or think it is an excellent thing; and unwilling replacees, the refractory ones, who think the said replacement is an absolute monstrosity, the epitome of what their ancestors had been willing to avoid for centuries, at the cost of any sacrifice.”

Thus you have the rich super class of globalists who orchestrate and benefit from this sorry business, you have the cattle who are easily herded into the pen, you have the white liberals who think they deserve this ignoble fate, and then you have the so-called racist monsters who put up a fight, and then the migrants themselves. And it is the interaction among these that constitute the essence of politics of our day.

Some, of course, will deny the reality of Replacement, deeming it a Conspiracy Theory. Mr. Camus will have none of that:

“Immigration, which was bought in a long time ago as a decorative lizard, has become in the meantime an enormous crocodile occupying half the drawing-room, but the general convention is to pretend not to notice and to mind one’s business exactly as if the beast was not there. Once in a while, when he is in the mood, and that is more and more often the case, he tears off and devours a leg or an arm but people go on handling teacups and discussing train timetables or the advisability of changing the wallpaper over him as if he was some kind of fabulist deconstructed sofa, blood all over the chairs and the carpet notwithstanding.”

How did the European peoples come to this sorry pass? How did this once proud people, spread out over several continents, lose its nerve? Prior to the Second World War, Europeans were hard men, inheritors of grand and noble traditions and accomplishments but then, Mr. Camus says, they fell victims to Adolf Hitler’s Second Career. In pre-war America, the men who were the offshoots of Europe were of one voice in a racial ideology of Eugenics, but within a decade they were robotically spouting Franz Boas-Ashley Montagu style environmentalism and trying to teach the world to sing in perfect harmony. Just as Peter Brimelow in Alien Nation says that America’s post-1965 immigration laws were the posthumous revenge of Adolf Hitler, so did Hitler’s Second Career in Europe and America begin in earnest.

Mr. Camus explains:

“That is, again, what I have called The Second Career of Adolf Hitler. It is Hitler upside down. But it is still Hitler. Racism had turned Europe into a field of ruins. Anti-racism turns it into a hyper-violent shanty town.”

That is, white guilt and the pathologizing of whiteness and the ideology of anti-racism was the Western Elites unanimous reaction to Hitler, was his second career which is still going on. Just as before the war de facto racism had been the standard among elites so now they have switched to anti-racism as a sacred ideology, anti-racism which has all to easily morphed into a genocidal mania against indigenous Europeans, against whites. The sacred totem of the new elites is:

“The dogma of the inexistence of races, proclaimed in the mid-seventies of the 20th century, is the credo quia absurdum of both antiracism (in its second phase) and global replacism. It has much in common with the Roman Catholic dogma of the Immaculate Conception (of the Virgin Mary), which was also proclaimed at a rather late stage by Catholicism. Both make sense only in a rather far-fetched theological order of meaning and are an obvious challenge to common sense.”

The reign of this dogma is what Mr. Camus terms Davos Man or the Davocracy come to the fore, come to total power. European elites of all stripes saw that they could use anti-racism as a weapon against their native populations, they themselves could become denationalized and detach themselves from their own people and at the same time import docile and pliable serfs from the third world as cheap labor. In this sordid way, they could reign as neo-feudal overlords as the newly installed migrants could battle it out with the people and the rich as referees could adjudicate by screaming racism at their poor white cousins. By doing they could turn their native populations into what Camus has termed “Human Nutella” and spread them thin and faceless into indistinctness and oblivion. In this way, the elites do Mr. Brecht one better: they dissolve the people, and they select another.

What this does to once proud nations is plain for all to see. As the new migrants come in the native stock undergoes what Lothrop Stoddard termed “social sterilization”, their fertility drops, their wages decline, their life expectancy grows shorter, and their control of their county wanes. Camus is explicit about this:

“Population swamping or ‘demographic invasion’ is a different matter entirely. It undermines the very identity of the nation or the people targeted by the swamping. The major threat associated with it is that it might very well be irreversible.”

We see this threat of invasion by the third world colonizers as an alarm. Steve Sailer has pointed out what is the most important graph in the world, the graph which indicates a tsunami-like surge in African populations, a vast majority of which wish to come to Europe. It is a kind of lebensraum in reverse, the revenge again of Mr. Hitler.

And, so, what is to be done? First off, grow a spine of steel, and here Mr. Camus draws the clear line. He says that what the French call “living together”, what in America is called multiculturalism, is an impossibility. He says one must choose between living together and living. His answer is a new kind of anti-colonialism, an expelling of the colonizer, ridding the homelands of the invaders. In a word: remigration.

“Without remigration there will be no liberation. Liberation (of conquered land, occupied country, colonized people) and remigration (of the conqueror, occupying forces, colonialist settlers) are one and the same thing.”

And to those who have infiltrated the sacred space of Great Europe, Old Europe he has clear message: Degage!, a word loosely translated into colloquial English as “hit the road jack!” But should our elites win out, should the invaders hunker down and stay, should the normal folk of Europe and America, the Trumpists, the National Front, the Yellow Vests, the Identitarians, the race realists, the Alt Rite not prevail then Jean Raspail’s recent assessment of our situation will hold: “we’re fucked.”

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Recently in Warsaw President Trump, in the words of the Great Patriot Stephen Miller, said that the central question of our time is whether or not the Western People will have the courage to save themselves, whether or not they still have the will to survive. In Renaud Camus, we have a noble Frenchman who asks the same thing and who reminds us of the eternal verity that a people unwilling to defend itself will always perish. And if this stalwart defense is not forthcoming, as always, it will be So Long Marianne.

Against this fate of suicidal dispossession may the European peoples speak with one united voice, may they speak in clear tones and with wild cries of execration.

from Republic Standard | Conservative Thought & Culture Magazine https://ift.tt/2UYGUMn via IFTTT

[theconservativebrief]

In one of the biggest Democratic victories of the 2018 election, Florida voted overwhelmingly Tuesday to restore voting rights to an estimated 1.5 million former felons, including roughly 500,000 African-Americans.

Elsewhere across the country there were progressive wins for the continued legalization of marijuana, a rejection of the conservative agenda in Oregon and more abortion restrictions passed in red states.

Amendment 4 in Florida applies to felons who served their sentence, including parole and probation, but will not apply to those convicted of murder or sexual offenses. The change is expected to affect future election results in Florida, as well as presidential races, because the state is often seen as competitive in national contests.

Florida is one of only four states that permanently disenfranchised former felons.

Meanwhile, Missouri became the 31st state to legalize medical marijuana use Tuesday night with the passage of Amendment 2, according to multiple local media reports.

Other ballot measures closely watched across the nation on Election Day included proposals involving recreational marijuana, abortion and sanctuary state status. Here are the measures and the results:

Marijuana on ballot in four states

Michigan became the first Midwestern state to legalize recreational marijuana, and the 10th state overall to do so, with both CNN and NBC reporting that the state had passed Proposal 1. The initiative creates a system to regulate, tax and sell recreational marijuana to adults in the state.

“Western and northeastern states have led the way on legalizing marijuana, but the victory in Michigan powerfully demonstrates the national reach of this movement,” Maria McFarland Sánchez-Moreno, executive director of the Drug Policy Alliance, said in a statement. “With such overwhelming public support for marijuana legalization, even including majorities of Republicans and older Americans, there’s only so long that the federal government can continue to hold out.”

Canada, Michigan’s neighbor to the north, legalized marijuana sales for adults in mid-October, which added pressured for Michigan to pass recreational use, too.

In Missouri, three marijuana-related initiatives were on the ballot. Each of them legalized growing, manufacturing, selling and consuming marijuana and marijuana products for medicinal use at the state level, but differed in terms of how they tax marijuana and the freedom each gives potential home growers.

Amendment 2, the measure that passed, will tax marijuana sales at 4 percent, with the proceeds funding veterans health care programs. Of the three, it was the only proposal that allowed for home-growing of marijuana.

“Thanks to the unflagging efforts of patients and advocates, Missourians who could benefit from medical marijuana will soon be able to use it without fear of being treated like criminals,” said Matthew Schweich, deputy director of the pro-legalization Marijuana Policy Project. “There is near-universal support in the U.S. for providing seriously ill patients with legal access to medical cannabis. Most voters, regardless of their age, geographic location, or political persuasion, recognize the medical benefits of marijuana and believe it should be available to those who can benefit from it. Now that more than 30 states have enacted comprehensive medical marijuana laws, it is time for Congress to step up and address the issue at the federal level.”

Other states also were debating legal pot. Late Tuesday, Utah became the 32nd state to legalize medical marijuana use, but North Dakota residents struck down Measure 3, according to the Associated Press. Measure 3 would have been the nation’s most permissive recreational law, allowing residents to grow, consume and possess as much weed as they want, without any government oversight.

Out West, Utah has a complicated relationship with marijuana use when it comes to the Church of Jesus Christ of Latter-day Saints, which is hugely influential in the state. More than 60 percent of the state’s 3 million residents are LDS members.

Prop. 2 had strong support in the weeks before the election. But then the LDS church starting running radio ads warning that medical legalization is the first step toward full legalization, which is at odds with a faith that teaches its followers to stay away from alcohol, coffee, tobacco and illegal drugs.

Under Utah law, lawmakers are able to amend or repeal voter-approved ballot measures, so the LDS church and proponents of Prop. 2 reached an agreement before the election that will amend the language to state that residents are banned from growing their own weed while trying to establish a state-run medical marijuana distribution network. Smoking marijuana will likely remain illegal, but sick people could be able to consume cannabis-infused foods or use vape pens.

Schweich of the Marijuana Policy Project told USA TODAY this month: “There’s a lot of voters who support marijuana in principle but didn’t want to go in opposition of the LDS church. The important thing about Utah is that we have made a compromise.”

Anti-abortion measures in three states

Elsewhere across the country, voters in West Virginia, Alabama and – surprisingly – Oregon voted on measures that would limit abortion.

Alabama passed Amendment 2, according to  the Associated Press, which makes it state policy to “recognize and support the sanctity of unborn life and the rights of unborn children, including the right to life.” It adds that no provisions of the Alabama Constitution provide the right to an abortion or require funding of abortions.

West Virginians passed a similar measure with  Amendment 1, which will change the language of the West Virginia Constitution to say, “Nothing in this Constitution secures or protects a right to abortion or requires the funding of abortion.”

But Oregonians lived up to their progressive reputation, soundly defeating Measure 106, according to The Oregonian and Oregon Public Broadcasting.

Framed as a tax debate, Measure 106 would have amended the Oregon Constitution to not allow taxes to be used to pay for any elective abortions.

That means any Oregon Medicaid patients, as well as any employees on state-funded health insurance, would not have had access to abortion. The measure would have impacted roughly 293,000 women, according to data from the Oregon Health Authority.

Democratic gubernatorial candidate Andrew Gillum casts his ballot with his 4-year-old twins Caroline, left, and Jackson on Election Day on Nov. 6, 2018, in Tallahassee, Fla. Gillum is facing off in a close race against Republican candidate Ron DeSantis. (Photo: Mark Wallheiser)

Grayson Dempsey, executive director at NARAL Pro-Choice Oregon,  told USA TODAY in October that the Oregon measure had national implications.

 “In this world, with (Justice Brett) Kavanaugh on the (Supreme) Court, we need a state where we continue to hold the line on abortion care, or anti-abortion extremists are going to think they can make inroads anywhere,” she said.

Tuesday night, Dempsey was euphoric after 106’s defeat.

“It’s an incredible night,” she said. “It shows once again that even though that at the federal level and in some states they (Republicans) are more serious than ever in trying to take away rights, Oregonians show up to defend not only reproductive rights but abortion access. I’m still so disappointed in what happened in Alabama and that Kavanaugh is on the Supreme Court, but we sent a strong message tonight that Oregon will always stand up for reproductive rights.”

Oregon voting on sanctuary state status

Also in Oregon, residents voted down Measure 105 – which would have repealed the nation’s oldest sanctuary state law – according to the AP.

Originally hailed as an anti-racial profiling law in 1987, Oregon’s sanctuary status has fallen under heavy criticism from President Donald Trump, as well as Oregonians for Immigration Reform, backers of the initiative. In Oregon, 18 sheriffs from smaller counties signed a letter in support of passing Measure 105. The Southern Poverty Law Center declared Oregonians for Immigration Reform a hate group and had pushed back against the bill.

via The Conservative Brief

[essaysonmedia-blog]

A Former Mormon Missionary’s Perspective on ‘The Book of Mormon’ Musical

This is a musical about naive outsiders inserting themselves into a foreign culture…written by naive outsiders inserting themselves into a foreign culture.

A couple disclosures at the outset: I’m Mormon. I haven’t seen the show live, I’ve just listened to the album. I thought the musical was largely funny.

But I have issues. 

It would be petty and pointless to catalog the inaccuracies of Mormon belief in The Book of Mormon, especially since a major plot arc involves the gleeful distortion of Mormonism as it gets translated into Ugandan culture. But I will argue that The Book of Mormon fails as satire. Successful satire distills some true essence from experience and infuses it with humor or criticism or ridicule. The Book of Mormon, on the other hand, lobs its humor, criticism, and ridicule at targets that are far removed from (and at times purely antithetical to) actual, real-life Mormonism.

There are times when the satire stung because it was good satire. The opening number, “Hello!,” for example. There’s something ridiculous about overly enthusiastic 19 year olds marching door to door in ill-fitted short-sleeved button-down white shirts, like so many knife salesmen, trying to “teach” people about life, the universe, and everything. I get it. That was me. Touché. 

But thereafter, any real resemblance to authentic Mormon experience dissipates. Listening to The Book of Mormon felt like listening to a song about me, composed by a Martian whose source material was stuff people wrote in my high school yearbook.

Spooky Mormon Hell Dream

Let’s begin with “Spooky Mormon Hell Dream,” which is an excellent demonstration of how the show suffers as outsiders-looking-in.

The premise of the song is that Elder Price is racked with guilt for having broken a mission rule. He’s haunted by visions of fire, brimstone, pits of sulphur, and yes, Johnnie Cochran. While this vision may sound like familiar ground to many Protestants and Catholics, it is utterly divorced from Mormon experience.

"Fire & brimstone” preaching has always had a hold in American culture. One of the nation’s earliest and most influential preachers, Jonathan Edwards, described man’s relationship with God like this:

The God that holds you over the pit of hell, much as one holds a spider, or some loathsome insect, over the fire, abhors you, and is dreadfully provoked; his wrath towards you burns like fire; he looks upon you as worthy of nothing else, but to be cast into the fire; he is of purer eyes than to bear to have you in his sight; you are ten thousand times so abominable in his eyes as the most hateful venomous serpent is in ours.

Elder Price’s “Spooky Mormon Hell Dream” fits neatly into this theology. It’s less compatible with Mormonism itself, where “hell” is reserved for the slimmest minority of the human race who have rejected God after having received a perfect knowledge of him. I think it’s fair to say that most Mormons believe that (contrary to Trey Parker and Matt Stone’s depiction) Hitler, Johnnie Cochran, Jeffrey Dahmer, and Genghis Khan are probably ineligible for hell as it’s commonly understood. In Mormon cosmology, the lowest regions of heaven will eventually welcome the redeemed “liars,… adulterers, and whoremongers” of the world.

When Joseph Smith first preached this, many early Mormons struggled with the idea, seeing it as flirting with Universalism. Brigham Young, for example, said the teaching “was a great trial to many.” “My traditions were such, that when the [teaching about heaven and hell] came first to me, it was directly contrary and opposed to my former education.…I did not reject it; but I could not understand it.”

But this radical departure from the common understanding of heaven and hell would ultimately become fundamental to the very nature of Mormonism. Mormons no longer saw themselves as “sinners in the hands of [the] angry God” of Jonathan Edwards. Rather, they worshiped a God with such profound feeling for humanity, that when he sees human sin and suffering—he weeps. 

I really don’t think this is splitting hairs. Parker & Stone are lampooning an idea that has nothing to do with Mormonism, an idea that Mormonism has rejected since 1832. I honestly question whether any Mormon missionary in the past 100 years has ever spent a second fretting over the agony of hellfire.

I Believe

I’ll turn my attention now to the show’s flagship song, “I Believe.” The rhetorical device in the song works like this: it catalogs a bunch of weird shit that Mormons supposedly believe and then punctuates each one with the full-throated, shoulder-shrugging, blind faith of “I am a Mormon! / And a Mormon just believes.”

I won’t comment on the catalog of supposed Mormon beliefs in the song, but I will argue that the main thrust of the song is antithetical to Mormon experience.

Joseph Smith famously claimed that he saw God. Of this claim, he later wrote, “I don’t blame any one for not believing my history. If I had not experienced what I have, I would not have believed it myself.” His attitude about his own experience mirrors the Mormon approach to epistemology. It’s the LeVar Burton approach. 

If Mormon missionaries were ever to wear you down enough to the point that you let them in your house, you’d find that their approach is the opposite of Elder Price’s. Rather than asking you to “just believe,” they would ask you to find out for yourself that what they’re saying is true.

Joseph Smith didn’t see his revelatory experience with God as an exception, but rather as a model that everyone could achieve. The Mormon scholar Terryl Givens wrote:

Joseph apparently believed that the personal epiphany he experienced in his visitation by the Father and the Son—heralding full immersion in the divine light, with all its epistemological fullness and certainty—betokened an order of knowledge that was the right and destiny of all faithful Saints. That very real possibility informs Mormon life, worship, personal aspirations, and shared purpose. To attend any LDS testimony meeting, for example, is to enter into a rhetorical universe in which a language of calm assurance and confident conviction and even professions of certain knowledge overwhelm the more traditional Christian expressions of common belief. It may well be that this sense of shared knowledge—its possession or pursuit—is an even more potent community builder than shared faith.

(emphasis mine)

Elder Price’s “I Believe” also runs afoul of several critical passages of the Book of Mormon, which emphasize the importance of the personal investigation and verification of truth claims. 

Again, it’s not that my feathers are ruffled over an apt parody. It’s that The Book of Mormon fails as a satire because it ridicules Mormonism for traits absent in Mormonism. To call it a strawman is an insult to scarecrows everywhere. 

It’s telling that the show’s most effective satire, “Hello,” is also the only song that requires only external knowledge of Mormonism. 

Evangelical scholar John Mark Reynolds went so far as to call the musical a minstrel show. “When [African] Americans were hurt by the cruel stereotypes, they were told it was 'just a joke' and were painted as petty for not laughing along.” His criticism is excessive by degree but not by kind. 

(And of course I haven’t mentioned the play’s alarming depiction of Uganda, but others have.)

So yeah. The Book of Mormon is funny, I guess. But it’s also irresponsible. And I question the morality of ridiculing (rather than satirizing) a minority group for cheap laughs.

[fusion360]

Blacks in Mormonism: Race and the Mormon Priesthood

Blacks in Mormonism have been an integral part of the history and development of The Church of Jesus Christ of Latter-day Saints (LDS), commonly known as the Mormon Church. However, the relationship between blacks and the Mormon priesthood has been a complex and contentious issue that has evolved over time. This article explores the historical context, the doctrinal shifts, and the eventual policy changes that have shaped the church's stance on race and the priesthood.

The Early Years: Racial Exclusion

In its early years, the LDS Church practiced racial exclusion, a reflection of prevailing racial attitudes in the 19th century United States. Church founder Joseph Smith initially extended priesthood and temple blessings to black members, but as the church grew and faced societal pressure, it began to restrict these privileges. By the late 19th century, the Mormon Church officially adopted a policy that denied black men access to the priesthood, limiting their participation in key religious ordinances and leadership roles.

Doctrinal Rationale and Controversies

The racial exclusion policy was justified through various doctrinal interpretations. One widely cited belief was the "curse of Ham," an interpretation of a biblical story that was used to rationalize the subordinate status of blacks. This belief was not unique to Mormonism but was shared by other Christian denominations as well. However, it is important to note that this doctrine was not universally accepted among church leaders and members, leading to internal debates and differing opinions.

The racial exclusion policy faced increased scrutiny and criticism in the 20th century as civil rights movements gained momentum. Activists within and outside the church questioned the morality of the policy, leading to internal discussions about its validity. As the broader society began to reject racial segregation and discrimination, pressure mounted on the LDS Church to reconsider its stance.

The Revelation and Change

In 1978, a pivotal moment occurred in the history of blacks in Mormonism. The then-president of the LDS Church, Spencer W. Kimball, received a revelation that extended the priesthood and temple blessings to all worthy male members, regardless of race. This marked a significant departure from the longstanding policy and was seen as a response to both changing societal attitudes and divine guidance. The announcement was met with mixed reactions; while many celebrated the change as a step towards inclusivity, some struggled to reconcile the reversal with their previous beliefs.

The revelation did not erase all racial disparities within the church, as cultural and structural challenges persisted. However, it signaled a willingness to adapt to modern sensibilities and acknowledge the evolving understanding of racial equality. The change also paved the way for increased diversity within the Mormon leadership and membership, bringing new perspectives to the faith.

Ongoing Challenges and Progress

Despite the 1978 revelation, blacks in Mormonism continue to navigate challenges related to race. While the policy change officially ended racial exclusion, it did not eliminate all racial biases within the church or society. Conversations about race and representation remain important as the church strives to create an environment of genuine inclusivity.

The LDS Church has taken steps to address its history of racial exclusion and promote racial harmony. It has publicly disavowed past racist teachings and acknowledged the pain caused by those teachings. Efforts have been made to ensure that the teachings and policies of the church align with its core principles of love, equality, and respect for all individuals.

Conclusion

In the trajectory of blacks in Mormonism, the evolution of the church's stance on race and the priesthood is a reflection of broader societal shifts and changing moral perspectives. From a history marred by racial exclusion, the church moved towards a more inclusive stance, signaling a willingness to adapt its doctrines to align with evolving societal norms. The 1978 revelation was a significant milestone, indicating that the church recognized the need for change and sought to rectify past injustices.

However, challenges persist, as the legacy of racial exclusion continues to affect the experiences of black members within the church. Open and ongoing conversations about race, representation, and equality are essential for the LDS Church to continue progressing on its journey toward true inclusivity.

As black people continue to contribute to the church's growth and diversity, their experiences serve as a reminder of the power of change, compassion, and the human capacity for growth. The story of race and the Mormon priesthood is a testament to the potential for transformation within religious institutions and society at large.

[fusion360]

Blacks in Mormonism: Evolution of Mormons and Black People

The Church of Jesus Christ of Latter-day Saints (LDS Church) has a complex and evolving history with race. In the early days of the church, black people were denied the priesthood and the blessings of temple marriage. This policy was based on a belief that black skin was a curse from God. In 1978, under the leadership of President Spencer W. Kimball, the LDS Church rescinded this policy. This was a significant change for the church, and it was met with both praise and criticism.

Since then, the LDS Church has continued to grapple with issues of race and racism. In recent years, the church has made several efforts to address these issues, including issuing statements condemning racism and discrimination and launching programs to promote diversity and inclusion for blacks in Mormonism.

Early History

The first black people to join the LDS Church were converts from the Caribbean. They were ordained to the priesthood and participated fully in the church. However, in the mid-1800s, the church began to teach that black people were inferior to white people and that they were cursed with dark skin. This teaching was based on some biblical passages, as well as on the belief that God had created different races with different destinies. In 1852, the LDS Church issued a policy that prohibited black people from being ordained to the priesthood or from entering the temple. 

The 1978 Revelation

In 1978, under the leadership of President Spencer W. Kimball, the LDS Church rescinded the policy that prohibited black people from holding the priesthood and entering the temple. This was a significant change for the church, and it was met with both praise and criticism.

Some members of the church welcomed the change, believing that it was a sign of progress. Others were opposed to the change, believing that it was a betrayal of church doctrine.

The decision to rescind the policy was based on a revelation that President Kimball received from God. In this revelation, God told President Kimball that all people, regardless of race, are equal in His sight.

Recent Developments

Since the 1978 revelation, the LDS Church has continued to grapple with issues of race and racism specifically for blacks in Mormonism. In recent years, the church has made many efforts to address these issues, including issuing statements condemning racism and discrimination and launching programs to promote diversity and inclusion.

In 2013, the church published a statement on race and the priesthood that acknowledged the church's past teachings on race and said that they were no longer in effect. The statement also said that the church "repents of the past prejudice and discrimination against Black people" and that it "affirms that all people are created in the image of God." The church has also launched several programs to promote diversity and inclusion. These programs include the creation of a new office of diversity and inclusion, the development of new curriculum materials on race, and the launch of a new initiative called "One in Christ."

Conclusion

The story of blacks in Mormonism is a story of evolution, marked by the LDS Church's willingness to confront its past and adapt to changing societal norms. The transformation from exclusion to inclusion demonstrates the potential for growth within religious institutions, even in the face of deeply ingrained biases. As Mormons grapple with their history and work toward a more inclusive future, the story of blacks in Mormonism becomes a testament to the power of compassion, change, and the human capacity to overcome divisions.

[fusion360]

Blacks in Mormonism: Blacks in the Priesthood

Mormonism, officially known as the Church of Jesus Christ of Latter-day Saints (LDS Church), has a complex history intertwined with the experience of race. For many years, one of the most controversial aspects of this religious tradition was the exclusion of Blacks from the priesthood. This exclusionary policy was deeply ingrained in the fabric of the church, affecting the lives and aspirations of Blacks in Mormonism. However, in 1978, a revelation marked a significant turning point, ending the priesthood ban. In this article, we will explore the historical exclusion of Blacks from the Mormon priesthood, examine the changing attitudes that led to the ban's abolition, and discuss the current status and experiences of Black Mormons in the LDS Church.

Background on Mormon beliefs and practices:

Joseph Smith, Jr founded the Church of Jesus Christ of Latter-day Saints (LDS Church) in the early 19th century. The central tenet of Mormonism is the belief in modern revelation, with Smith receiving divine guidance and restoring the true church. The LDS Church emphasizes the concept of priesthood, understood as the authority to use the power of God. According to Mormon doctrine, the priesthood is essential for performing sacred ordinances, such as baptisms and administering the sacrament. Mormonism also strongly emphasizes genealogy and eternal families, highlighting the significance of lineage and kinship in their religious practices.

Historical Exclusion of Blacks from the Mormon Priesthood:

The history of Mormonism is marred by a longstanding policy that barred Black individuals from holding the priesthood. This policy, commonly known as the priesthood ban, was instituted in the church's early years and remained in place for over a century. The exact origins of the prohibition are complex, with some attributing it to the racial prejudices prevalent during the 19th and early 20th centuries. The church justified the exclusion through teachings suggesting that Black people were descendants of Cain and lacked spiritual worthiness. Consequently, Blacks in Mormonism were denied access to critical religious roles, leadership positions, and certain sacred rituals, perpetuating a sense of inequality and marginalization within the faith community.

Changing attitudes and the end of the priesthood ban:

Over time, the priesthood ban faced increasing scrutiny and challenges from within and outside the LDS Church. Progressive voices within the faith community questioned the policy's theological and moral justifications, advocating for greater inclusivity. Furthermore, the evolving social and cultural contexts of the late 20th century influenced the church's stance on race. In a landmark revelation in 1978, LDS Church President Spencer W. Kimball announced that the priesthood ban was lifted. This pivotal moment marked a significant shift in Mormonism's approach to race and ended the exclusion era. The revelation had profound implications, reshaping the church's relationship with its Black members and opening doors to greater equality and participation.

Current status and experiences of Black Mormons:

In the present day, the LDS Church has tried to address the historical exclusion of Black individuals and foster a more inclusive environment. The representation of Black members in church leadership has gradually increased, with some holding prominent positions. The experiences of Blacks in Mormonism within the church vary, with many finding a sense of belonging and spiritual fulfillment. However, challenges related to racial dynamics and cultural integration persist. Ongoing efforts focus on promoting diversity, educating members about the history of the priesthood ban, and cultivating an inclusive community that embraces all its members' diverse backgrounds and perspectives.

Reflections on progress and ongoing challenges:

The progress made in addressing the historical exclusion of Black individuals from the Mormon priesthood is commendable. The lifting of the ban in 1978 marked a significant milestone towards equality and inclusion. The increased representation of Black members in leadership positions demonstrates positive steps toward a more diverse and representative LDS Church. However, ongoing challenges remain. Critiques persist regarding the pace and extent of diversity efforts and the need for continued dialogue and understanding among members. Acknowledging and addressing lingering issues is crucial, fostering an environment where all individuals, regardless of race, feel valued and embraced within the Mormon community.

Conclusion:

The historical exclusion of Black individuals from the Mormon priesthood remains an essential chapter in the history of the Church of Jesus Christ of Latter-day Saints. The lifting of the priesthood ban in 1978 marked a turning point toward inclusivity and equality. While progress has been made in increasing representation and fostering a more inclusive environment, ongoing challenges and critiques persist. The LDS Church must continue addressing the historical legacy of exclusion, promoting diversity, and creating a space where all members feel welcomed and valued. Through continued dialogue and understanding, Mormonism can strive towards a future of true equality and inclusivity for all its members, including Blacks in Mormonism.

[cksmart-world]

SMART BOMB

The completely unnecessary news analysis

by Christopher Smart

February 14, 2023

TOP 10 GOP COMMITTEE INVESTIGATIONS

10 – Dept. of Justice (DOJ) mistreatment of Jan. 6 patriotic insurrectionists

9 – Dems siccing the IRS on rich donors of conservative causes.

8 – U.S. funding of the creation of the Covid-19 virus to attack conservatives

7 – Chinese capturing the World Health Organization and its balloons

6 – Parents labeled “domestic terrorists” for taking AR-15s to school board meetings.

5 – President Biden's plan to open the borders to drug cartels

4 – Dems importing brown immigrants to replace White Christians

3 – Hunter Biden's laptop and his relationship with the Chinese and Pornhub

2 – Dems propaganda and lies about right-wing extremist swinger clubs

1 – And not least, the DOJ's LSD-offensive aimed at making fools of Republicans

WILL FEDS LOWER BOOM ON LDS ALLEGED TAX FRAUD?

Here we go again — LDS Church leaders have been so busy praying to save The Great Salt Lake and explaining their position on same-sex marriage that they may have forgotten to list some assets on tax documents. Oops. Now hold on Wilson, this isn't exactly straight out of the Donald Trump playbook. For one thing Ensign Peak Advisors, the church's investment arm, doesn't own any golf courses. David A. Nelson, who once managed funds for Ensign Peak, wants the Senate Finance Committee to investigate Ensign Peak for “systematic fraud” anf masquerading as a tax-exempt organization. Nelson alleges the church owes some $20 billion in back taxes. Well, this is another fine mess they've gotten into. The Wall Street Journal reports that the Securities and Exchange Commission (SEC) is already barking up the church's tree. But who knows? U.S. tax laws are a can of worms designed to serve the wealthy. Some experts say Nelson is full of... beans. Don't forget James Huntsman, the surfing brother of the former Utah governor. He sued the church for fraud alleging it diverted tithing to build the City Creek Center. The suit was drop-kicked out of federal court. Say what you will, Wilson, but it's good to have God and expensive tax lawyers on your side.

SHERIFF DeSANTIS GUNNIN' FOR MICKEY MOUSE

Florida Gov. Ron “Make-My-Day” DeSantis, the presidential aspirant who is working overtime to out-Trump Trump, has a message for Mickey Mouse: “There is a new sheriff in town,” referring to Disney World and all its LGBT perverts — Goofy, Donald Duck, Pluto and the gang. “I will not allow a woke corporation based in California to run our state.” Florida legislators stripped Disney World of its 56-year-old special tax status as punishment for its wokeness. The fiasco came in the wake of DeSantis' “Never Say Gay” legislation that prohibits classroom discussions on sexual orientation and gender identity. Then-Disney CEO Bob Chapek called the law B.S. and apologized to employees and pledged to end donations to Republican candidates including DeSantis. The new law also gave DeSantis the authority to appoint the board that oversees Disney World. But there was just one little catch: Florida taxpayers would pay for Disney's firefighting, policing, road maintenance and would have to cover Disney's tax debt of $1billion. Oops — Florida lawmakers hastily renewed Disney's special tax status. But DeSantis declared victory anyway and quickly moved on for more culture-war headlines by blocking state colleges from teaching diversity, equity and critical race theory. Make my day, indeed.

Post script —That'll do it for another week of “The Greatest Air On Earth” here at Smart Bomb where we keep track of the truckloads of cash Saudi Crowned Prince Mohammed bin Salman dumps on Donald Trump and his son-in-law, Jared Kushner — to date, $4 billion and $2 billion respectively. As you might recall, Trump's first official foreign visit as president was to (drum roll) Saudi Arabia. You're right Wilson, it's not what you know. In 2018 the prince ordered the killing of Washington Post columnist Jamal Khashoggi, who spoke  out on Saudi human rights abuses. His body was found cut up in little pieces. At the time Trump said, “Other countries kill people, too.” From our “Wassup”-file. Got UFOs? Do we ever: Friday, Feb. 10 — UFO shot down over Alaska by a U.S. F-22 Raptor fight jet; Saturday, Feb. 11 — UFO shot down by U.S. F-22 over northern Canada; Sunday, Feb. 12 — UFO shot down by U.S. F-15 fighter jets over Lake Huron. In a statement, the White House said, “[T]here is no indication of aliens or extraterrestrial activity with these recent takedowns.” But the Pentagon said it has yet to find out where the object shot down over Lake Huron came from. Hmmm. “I am not able to categorize how they stay aloft,” said Air Force General Glen VanHerck. Absolutely nothing to worry about.

Well Wilson, Disney World has a new sheriff and he's a total badass buzz-kill culture warrior. So maybe you and the guys in the band can take us out with a little something for Mickey, Goofy, Donald Duck, Pluto and the gang. What can you do to protect your community from such a gun-slinging autocrat with blood in his eye. Take it away:

I shot the sheriff But I didn't shoot no deputy, oh no, oh I shot the sheriff But I didn't shoot no deputy, ooh, ooh, ooh Yeah, all around in my home town They're trying to track me down, yeah They say they want to bring me in guilty For the killing of a deputy But I say oh, now, now, oh I shot the sheriff, the sheriff But I swear it was in self-defense, oh no I say, I shot the sheriff, oh Lord And they say it is a capital offense, yeah Freedom came my way one day And I started out of town, yeah All of a sudden I saw Sheriff John Brown Aiming to shoot me down So I shot, I shot, I shot him down I shot the sheriff But I didn't shoot no deputy, oh no, ooh, ooh I shot the sheriff, I did But I didn't shoot no deputy, ooh, ooh, ooh

I say I-I-I, I shot the sheriff Lord, I didn't shot the deputy, no, no Yeah, I-I shot the sheriff But I didn't shoot no deputy, yeah, so, yeah

(I Shot The Sheriff — Bob Marley)

[republicstandard]

Everything You Were Taught about Slavery is a Lie

“While slavery was common to all civilizations, only one civilization developed a moral revulsion against it — Western civilization.”-Thomas Sowell

The American educational system barely teaches history anymore outside of the two defining moments in world history—American slavery and the march to Black Civil Rights, and the Holocaust. Perhaps unsurprisingly, the fact that most of the marchers attempting to cross the Edmund Pettus Bridge that fateful day on March 7th, 1965 in Selma, Alabama and again on the 9th were actually paid to do so—$100 a head (and you thought it was just George Soros who rented protesters!). Slavery, the defining characteristic of antebellum American society and the sole cause of the Civil War, was unique to the country, and a moral stain, like the Holocaust in Germany, so deep that it can never be washed away but for the entire nation to cease to exist, at least according to the history textbooks and the general Cult-Marx zeitgeist.

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Yet most serious historians agree that approximately two-thirds of all Whites came to the colonies in some form of bondage. Over one million Europeans were held as slaves from the 1530s through the 1780s in Africa, and hundreds of thousands were kept as slaves by the Ottomans in Eastern Europe and Asia. (John Smith, for instance, had been a slave of the Ottomans before he obtained freedom and helped colonize Virginia.) In 1650, more English were enslaved in Africa than Africans enslaved in English colonies. Even as late as the early nineteenth century, United States citizens were enslaved in North Africa. Of the Africans who arrived in the New World, no more than 6 percent went to the Northern Hemisphere—virtually all of them went to South America. That trade was controlled almost exclusively by Jews. The Dutch West India Company, for example, was heavily financed by Jews, and a number of Jews relocated to Brazil to conduct business transactions there, chief among them the trafficking of slaves.

Slavery was practiced in the Americas before Columbus arrived. Many tribes would cut off a slave’s foot so they could not escape. Slavery, indeed, has been a fixture of human life since humans began to organize into sedentary societies (and probably before). It was really only the moral agonizing of European Christians over its existence that slavery was finally abolished in most parts of the globe. Slave-owning, as it was practiced in the United States, was not limited to only Whites, either. As Barbara Krauthamer helpfully points out in her book Black Slaves, Indian Masters: Slavery, Emancipation, and Citizenship in the Native American South:

From the late eighteenth century through the end of the Civil War, Choctaw and Chickasaw Indians bought, sold, and owned Africans and African Americans as slaves, a fact that persisted after the tribes’ removal from the Deep South to Indian Territory. The tribes formulated racial and gender ideologies that justified this practice and marginalized free Black people in the Indian nations well after the Civil War and slavery had ended.

About 28% of free Blacks owned Black slaves compared to roughly 1.4% of White owners of Black slaves according to the 1860 US Census. The first legal slave owner in the United States was a Black man named Anthony Johnson. Quoting Henry Louis Gates, Jr.:

In a fascinating essay reviewing this controversy, R. Halliburton shows that free Black people have owned slaves “in each of the thirteen original states and later in every state that countenanced slavery,” at least since Anthony Johnson and his wife Mary went to court in Virginia in 1654 to obtain the services of their indentured servant, a Black man, John Castor, for life. And for a time, free Black people could even “own” the services of White indentured servants in Virginia as well. Free Blacks owned slaves in Boston by 1724 and in Connecticut by 1783; by 1790, 48 Black people in Maryland owned 143 slaves. One particularly notorious Black Maryland farmer named Nat Butler “regularly purchased and sold Negroes for the Southern trade,” Halliburton wrote.

The Chinese were importing slaves from Africa over one thousand years ago. Exempt from the recency bias by dint of the fact that they’re not White and that it does not align with the present ideology, Saudi Arabia and Yemen only outlawed slavery in 1962. Slavery is still common practice across the African continent from the open-air slave auctions in Libya to the enslavement by Muslims of Christian slaves in countries such as Mali and Mauritania. Qatar is literally building their World Cup stadium with slave labor.

Islamic slavery was historically extremely brutal. Most of the slaves (approximately 80%) sent east died, and the male slaves were castrated. As Dr. Bill Warner informs:

The relationship between Blacks and slavery is ironic. A standard approach of Islam to Blacks is that Christianity is the religion of the White man and Islam is the natural religion of the Black man. They add that Mohammed’s second convert was a Black slave, Bilal, who was Mohammed’s companion and the first muezzin (the man who calls to prayer)… Mohammed had many Black slaves in his household. One of his slaves was a Black man called, Anjasha. Mohammed owned Black slaves. It is that simple. His favorite wife, the child Aisha, had a Black slave. But to be fair to Mohammed, he was not a racist about slavery. He enslaved Arabs, Africans, and Greeks. Islam enslaves all kafirs, independent of race… Mohammed used his robe to shield Aisha, so she could watch Black slaves perform a martial arts routine in the mosque. The Hadith tells of a prophecy about a Black man bringing evil to Islam. Black men were prophesized to destroy the Kabah. But when Muslims preach to Blacks they only say that Islam’s first muezzin was a Black man. They don’t tell the rest of the story.

Warner continues:

The criticism of Whites because of their being involved in slavery is standard fare in the media and the universities. Try to find a university that even teaches about the killing of 120,000,000 Africans for Muslims to profit from the 24,000,000 slaves. Blacks define themselves on the basis of slavery. They will not go beyond the White, Christian version of slavery. There is only one theory of history in the Black community—the West African Limited Edition version of history. Blacks will not admit the broad scope of slave history. Hindu slavery? It never happened. White and European slavery? It never happened. Slavery on the East coast of Africa? It never happened. A massive slave trade through the Sahara into North Africa? It never happened. Black, eunuchs at the Medina mosque? It never happened. This incomplete history of slavery is what the taxpayer funds in the state universities. How can Black leaders ignore Islam’s sacred violence in Africa? Why aren’t the Black columnists, writers, professors, or ministers speaking out? They are ignorant and in total denial. They are the molested children of Islam. Blacks are dhimmis and serve Islam with their silence. There is a deep fear of Islam that makes them overlook and placate Islam. Arabs are the masters of Blacks. One thing Whites and Blacks have in common is that their ancestors were enslaved by Islam, and both are too ignorant to know it.

It’s not just the Muslims who’ve been instrumental in the global enslavement and subjugation of Blacks and Whites alike; Jews have been active in the slave trade for millennia, from the Orient to the Occident. Using their massive fortunes accrued from usury during the Middle Ages, Jews were able to purchase an astounding 78% of all Trans-Atlantic slave trading vessels. Over 75% of Jewish families in Charleston, South Carolina; Richmond, Virginia; and Savannah, Georgia, owned slaves. Approximately 40% of all Jewish households in the United States owned at least one slave. The first slave owner in North America—Anthony Johnson—used a Jewish merchant named Samuel Goldsmith as corroborating testimony; thus, the institution of slavery in what would become the United States was legally enshrined on behalf of a Black man (Johnson) and a Jewish man (Goldsmith).

David Levy Yulee, the first Jew elected to the US Senate, was a plantation owner and slaveholder. Judah P. Benjamin, the second Jew elected to the US Senate, was also a wealthy plantation owner and slaveholder—and was one of the principal actors behind the actor John Wilkes Boothe’s assassination of President Lincoln; fearing prosecution, Benjamin was sponsored by Jewish Lord Rothschild to flee to the UK where he became a barrister and eventually Queen’s Counsel in 1872 while the Jewish Prime Minister Benjamin Disraeli was in office. John Wilkes Boothe’s father, by the way, was Jewish. Monsanto was founded by John Francis Queeny, husband of Olga Monsanto, who was the daughter of Emmanuel Monsanto, a descendant of one of the South’s largest slave-trading families. The vast majority of the land-swindles of the newly-freed slaves that went on after the Civil War were committed by Jews; most of the carpet-baggers unfairly maligned as “Yankees” were also—and often the same—Jews. The KKK was originally founded to combat this exploitation but quickly lost its way and began terrorizing Blacks.

The institution of slavery in the United States is certainly an important part of our history and was one of the primary sources of tension between the North and the South—but it was far from the only one. Further, the claim that Blacks “built this country” through their labor as slaves is empirically false. The true impact of African slavery on the construction of America is negligible. Not even the profits of slavery had any real hand in the developing of the nation, as less than 1% of the total capital invested during the period of industrialization between 1760 and 1810 came from slave traders. Slavery was not particularly central to the American experience past the period of White indentured servitude and de facto slavery, though Black slavery did form part of the Jewish “portfolio” of assets, which also came to include bootlegging during Prohibition, various snake oil products, and as the 20th century progressed the virtually complete domination of media and entertainment as well as financial capital.

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We now find ourselves in the present age, where Whites remain unfairly scapegoated for a marginal practice in the United States but a practice that was nevertheless ubiquitous in human history; until Whites not only abolished it in their own lands, but also committed significant resources to curb its practice in other parts of the world and set up colonies for freed slaves. The independent state of Vermont was the first country in modern history to explicitly outlaw slavery in its constitution in the year 1777. Slavery was, however, banned far earlier in Ireland (500 AD, but returned in around 800 AD), the Republic of Venice (960), Iceland (1117, though it returned from 1490 to 1894), Korcula (in modern Croatia, 1214), Bologna (1256), Norway (1274), Sweden and Finland (1335), Poland (1347), the Republic of Ragusa (now Dubrovnik, Croatia, 1416), and Lithuania (1588). It was banned in France proper in 1315 by Louis X but continued in the south of the country for centuries after, and in France’s overseas territories until 1794, with a resumption in 1802 before a complete abolishment in 1818. Several Chinese emperors temporarily banned slavery, and Japan did so in 1590 as well (though they retained it as a punishment for criminals), but only Europeans framed the abolition of slavery in moral terms. Their repayment is that they now bear almost the entire blame for not only slavery but conquests and subjugations the world over as if people never knew war or conquest or slavery before the 16th century. This preposterous assertion is another discussion, but suffice it to say that the slavery narrative as it pertains to Western civilization exists solely as anti-White propaganda, as yet another distortion of history—one that is undergirded with a number of elaborate falsehoods—for the grievance mongers to hammer Whites with.

The truth, however, shall set us free.

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