#of both american politics and the effects christianity has had on the world--even just the political world

[homophyte]

im ngl the way some ppl on this site talk abt christianity is really baffling

[newstfionline]

Sunday, December 22, 2024

Why government shutdowns seem to only happen in US (BBC) The US government has shut down ten times over the past 43 years. Meanwhile, in other countries, governments keep functioning, even in the midst of wars and constitutional crises. So why does this uniquely American phenomenon keep happening? For most of the world, a government shutdown is very bad news—the result of revolution, invasion or disaster. But in the US, it has become a kind of bargaining tool for political leaders—and a perennial phenomenon. So why does this keep happening? America’s federal system of government allows different branches of government to be controlled by different parties. It was a structure devised by the nation’s founders to encourage compromise and deliberation, but lately it has had the opposite effect. Elsewhere in the world, such shutdowns are practically impossible. The parliamentary system used by most European democracies ensures that the executive and legislature are controlled by the same party or coalition. Conceivably, a parliament could refuse to pass a budget proposed by the prime minister, but such an action would likely trigger a new election—not a stoppage in services like national parks, tax refunds and food assistance programmes.

After shooting, Wisconsin school and church lean into Christmas message (AP) For Christians around the world, Christmas is the joyful celebration of the birth of Jesus. To affirm their beliefs—that God is present and hasn’t abandoned them—the faith community at Abundant Life Christian School in Madison, Wisconsin, is embracing its holiday traditions just days after a deadly shooting there. “When people say, ‘Where is your God?’ He is more evident now than he’s ever been to us,” the Rev. Sarah Karlen told The Associated Press. “When we say that God is with us, especially here at Christmas time—when we say, you know, Emmanuel ‘God with us,’ that he came to Earth to be with us—I know beyond a shadow of a doubt each and every one of us here at City Church would say that in a very new way,” Karlen added. Barbara Wiers said faith is helping teachers, students and families make peace with the possibility they will never have complete answers. “There may never be sense made out of this senseless tragedy. But. God, right? God understands, and God was there, and God is still here,” said Wiers, the school’s director for elementary education and communications. “Ultimately, it’s not about man’s judgment, although there’s going to be all of that—because of the legal system and how that plays out. But God’s just judgment will reign. And we trust him for that.”

Why It’s Hard to Control What Gets Taught in Public Schools (NYT) Oklahoma and Texas are among more than 20 states that have passed laws since 2021 seeking to control how race, gender and American history are discussed in schools. But many teachers say those efforts have little influence on how they run their classrooms. “I do business as usual,” said Derek Collins, a middle and high school social studies teacher in Roff, Okla. Over the last four years, there has been a nationwide burst of political activity seeking to transform the curriculum in public schools. Politicians on both the left and the right have sought to change or limit what teachers can do inside classrooms. Teachers often ignore them.

Legal vice (NYT) Marijuana and sports gambling tell a story about American politics. Twenty years ago, both were largely illegal. Now, most people can partake in them legally. Americans have embraced social libertarianism—the view that emphasizes individual freedom—in the last two decades. The Supreme Court legalized same-sex marriage. States relaxed laws for carrying a concealed gun, reduced penalties for nonviolent crimes and legalized psychedelics. Libertarianism gives people the freedom to make their own choices, which works well when the choices produce few or no meaningful harms. But libertarianism also lets people make harmful choices that ripple across society. An addiction to drugs or gambling can hurt families, the economy and the health care system. Supporters of legalization often frame it as a win-win. People were gambling and smoking pot anyway, the argument goes. But the win-win argument ignores an important reality: Legalization of a behavior often makes it, and its harms, more common. Before, most people had to find informal, typically illegal channels to gamble in their state. Now people can gamble on an app. Similarly, in the past, marijuana users needed a dealer. Now they just need Yelp. As more people have bet on sports, their savings have declined and the risk of bankruptcy has risen, studies have found. Marijuana legalization has caused an increase in reported health problems. More people say that they’ve become addicted. Some have reported psychosis and a condition known as cannabinoid hyperemesis syndrome, which can cause debilitating nausea and vomiting. As more people partake more frequently of these vices, more problems arise.

Thousands greet the winter solstice at Stonehenge (AP) Thousands of tourists, pagans, druids and people simply yearning for the promise of spring marked the dawn of the shortest day of the year at the ancient Stonehenge monument on Saturday. Revelers cheered and beat drums as the sun rose at 8:09 a.m. over the giant standing stones on the winter solstice—the shortest day and the longest night in the Northern Hemisphere. No one could see the sun through the low winter cloud, but that did not deter a flurry of drumming, chanting and singing as dawn broke. There will be less than eight hours of daylight in England on Saturday—but after that, the days get longer until the summer solstice in June.

German Christmas market attack toll rises to 5 killed, 200 injured, minister says (GMA) At least five people, including a 9-year-old, are now known to have been killed in the vehicle-ramming attack on a Christmas market in the German city of Magdeburg on Friday, German officials said Saturday. The four other victims killed in the attack were adults, according to police. At least 200 more people were injured when a car plowed into festive market-goers in the eastern German city, around 75 miles west of the capital Berlin, according to Minister President of Saxony-Anhalt Reiner Haseloff. At least 41 of those injured in the attack are in serious condition, according to police.

Ukrainian drones strike deep into Russian territory, hundreds of miles from the front line (AP) Ukraine brought the war into the heart of Russia Saturday morning with drone attacks that local authorities said damaged residential buildings in the city of Kazan in the Tatarstan region, over 600 miles (1,000 kilometers) from the front line. The press service of Tatarstan’s governor, Rustam Minnikhanov, said that eight drones attacked the city. Six hit residential buildings, one hit an industrial facility and one was shot down over a river, the statement said. Local authorities said there were no casualties. A previous Ukrainian attack Friday on a town in Russia’s Kursk border region using U.S.-supplied missiles killed six people, including a child.

Sectarian violence in Syria has been less intense than feared since Assad’s ouster (AP) The toppling of Bashar Assad has raised tentative hopes that Syrians might live peacefully and as equals after a half century of authoritarian rule. While there have been bursts of deadly sectarian violence in the days since Assad was ousted, it’s nothing close to what was feared after nearly 14 years of civil war. Much credit for the relative calm so far is being given to the Islamic militant group that led the insurgency against Assad and is helping to rebuild the country and unite its many factions. The group—Hayat Tahrir al-Sham, or HTS—had ties to al-Qaida, but it has vowed not to discriminate against any religion or ethnicity, and it has denounced revenge killings.

Damascus reborn (Daraj/Lebanon) The Damascenes needed no more than a single day to uproot all the manifestations of the "Ba'ath" that had infiltrated every aspect of their lives. Less than two weeks after Bashar al-Assad fled, there is barely a single trace of his regime in Damascus, except in garbage collection points. The regime evaporated overnight, leaving behind only its waste. The images of the ousted president were torn, his father’s statues were smashed, and Syria's capital resumed its life despite the great uncertainty surrounding its future. Here, people are now busy living without the Ba'ath regime. There is no clear direction for their daily lives except that they will wake up tomorrow without the enormous burden that once weighed on their chests. As the Damascenes struggle with what remnants of the family’s traces they haven’t managed to eradicate, they’ve invented ways to deal with the lingering symbols through mockery. For example, the Syrian thousand-pound banknote bears Bashar al-Assad's image, so they’ve renamed this denomination "Jahsh" (donkey).

Zimbabweans keep watching their money go up in smoke (CSM) It was 10 p.m. when a frantic pounding on Modester Nyangoni’s door dragged her out of a deep sleep. That hot October day, she had been on her feet manning her stall at the largest market in Zimbabwe’s capital, a bustling maze of businesses selling everything from dried fish and gas stove accessories to hair extensions. Now, a neighbor was at her door to tell her that the market where she worked, Mbare Musika, was on fire. By the time Ms. Nyangoni reached her stall, nothing was left. The flames had torn through everything in their path, including the cash savings many traders hid with their wares in order to keep them out of Zimbabwe’s topsy-turvy banking system. Within hours, around $5 million in goods, cash, and property went up in smoke. This was not the first time that many of the traders in Mbare Musika lost their savings in an instant. In the early 2000s, a catastrophic agricultural reform program and an expensive war in Congo left Zimbabwe’s government flat broke. To fill its coffers, it decided to simply print more money, and then more again. By mid-2008, inflation hit 231,000,000%. Ms. Nyangoni remembers her late mother, also a trader, coming home at the end of her workday with big plastic bags full of nearly worthless cash. If they were lucky, the family might be able to exchange the money for a single loaf of bread. The price tag: nearly 100 billion Zimbabwean dollars (about $5). Finally, in 2009, the government stopped printing Zimbabwean dollars, and officially allowed the use of the U.S. dollar and the South African rand. But by then, most Zimbabweans had lost any savings they had. Over the next decade, the economy became, increasingly, an unregulated Wild West. People still farmed, mined, and traded—but now they did it all out of the government’s reach. Businesses went unregistered, taxes unpaid. Zimbabweans learned to keep their cash close, and bought and sold things in whatever combination of rand and U.S. dollars they happened to have on hand. By 2022, just 30% of adults in Zimbabwe were regularly using a bank account. “We no longer trust keeping money at the banks,” explains Irene Mutanga, another trader at Mbare Musika. “We are wiser now.”

The benefits of an after-meal walk (NPR) A nice, casual walk after dinner will help you digest and regulate your blood sugar, says health correspondent Maria Godoy. Walk about “the speed you might walk your dog,” she says. If you also want to boost your cardiovascular health, pick up the pace. “Research shows just two to five minutes can help regulate your blood sugar after a meal,” says Godoy. Though, she recommends walking for a bit longer if you can. “One study found that taking a 15-minute walk at a moderate pace after eating helps regulate blood sugar levels even many hours later.” Try to get outside within a half hour of putting your fork down. That’s because your body will have started breaking down your food into glucose. “You want to be moving as that glucose hits your bloodstream so your muscles can use it up right away.”

[idolbound]

So, inspired by a number of religion-related documentaries I’ve been watching on Netflix (read: Christianity becoming a cult, particularly in the American context), I’ve had some thoughts about just how deep the Chantry’s influence can be, and specifically, looking at Meredith and how her faith ultimately wound up being her downfall, her Icarus moment if you will.

Generally speaking, one can assume most - not all, but most - humans in the DA world do take an Andrastian faith in the south of Thedas, as it is the dominant religion (for all the colonization and spread the Chantry has done, etc). So of course, as a young child, Meredith would’ve been raised in an Andrastian household, believing the Chant and its teachings, even if her parents did not always attend services. But, Meredith was very young when the incident with her sister Amelia happened, and this is pivotal to her deeply entrenched she would later become.

Adopted then by Ser Wentworth Kell, Meredith began to live, first, among the Chantry and its Sisters and Mothers as small children were still too young to live amid the Templar Order. It is here, she would’ve attended school and lessons taught by the women of the church, learning all of Andraste and the Maker’s teachings, day by day until finally old enough to begin the stages of templar initiates, effectively becoming a young page to Ser Wentworth, helping him in day to day life but not yet learning to engage in combat or dealing with mages first-hand.

It is in this time, that as a girl growing into a young woman, that all of Meredith’s world-view consists of Andrastian teachings and templar doctrine (which are of course, inextricably connected). She believes this in full, because it is what everyone around her believes, and she has no reason to doubt or question it otherwise. She herself is also pursuing the templar path in the name of her lost sister - so as to prevent it from ever happening again. So in her righteous view, she is doing the RIGHT thing, while still honoring the elder sister she cared for so deeply and looked up to.

Fast forward into her adulthood and promotion from Knight-Captain to Commander, and all the political leanings behind that, Meredith herself is a devote attendee of Chantry services when the time allows her to leave the Gallows. Most notably, Meredith styles herself after Andraste - she so happens to be naturally blonde, but the golden crown is not��a templar requirement by any means, but a personal CHOICE as she seeks to embody herself with everything that Andraste represents.

Additionally, in sharing this headcanon, she had the Chant of Light tattooed upon her back with lyrium. In my specific headcanon, I also believe her to have hand-written her own copy of the Chant over the years, similar to how medieval monks would painstakingly hand-write copies of the bible, to preserve her own copy but as well as prove her devotion, day after day.

Now, this is where it gets spicy. 

So in this belief, justifying her actions against mages in Amelia’s name, as well as doing so like “in the time of Andraste”, believing in the history of Andraste’s life, Meredith continued to seek power to ensure control over the Circle as well as the entire city-state of Kirkwall. In doing so, Meredith sought out the red lyrium idol, which at that time, only we had seen that it drove Bartrand mad, but Meredith had it fashioned into a sword, believing it to give her the power she needed to maintain her leadership and to keep the mages in line, while also being able to cut down maleficarum where they stand.

Once again, this drive for power was her ultimate downfall, but it is STILL her belief in the Maker and Andraste that guides her hand and whom she calls down upon when enacting the Rite of Annulment, and eventually, when the red lyrium madness overtakes her: she claims she will be “rewarded” for what she has done (both by the Chantry and the Maker, “in this world and the next”), and claims that Bartrand was weak whereas “I am not.”  And of course, the ever iconic use of the “Blessed are those who stand before the corrupt and the wicked, and do not falter!” before summoning the sword’s powers, starting the fight with Hawke and co.

Now remember, Andraste was burned at the stake by the Archon Hessarian, and while Meredith’s ‘death’ was not quite an immolation, in her final moments, she calls upon the Maker to ‘heed your humble servant’, and is instead, met with a lyrium-statue fate, frozen in place and time, cursed and struck down where she stood. 

Right until the end, Meredith never once questioned her belief, never once questioned what she was doing was wrong or harmful. The Chantry raised her, and she believed in everything she was taught and told, and that every action she took in the name of the Maker and Andraste, was justified as such. To me, this reflects how deeply entrenched religious doctrines can be, and as well all know that the Chant is like a fantasy Catholicism/Christianity, we see real world examples of how certain sects and people take their beliefs to the extremes, leading to real harm and even deaths by their hands, justified by those beliefs. In the same way, these deep believers of the Chantry, like Meredith, are indoctrinated, and would never believe their actions to be morally incorrect or unjustifiable under those beliefs.

[moonawrites]

What’s happening in Palestine?

Seeing what's happening in Palestine right now is absolutely devastating. If you're not familiar with the situation, this post is meant to be a quick run down of information and a compilation of further resources to get you started. 

To start, take a look at a couple of quick illustrations. This post is a brief summary of Israel's illegal occupation of Palestine. This post is a concise little run down on how you can be an ally to Palestinians and actions you can take right now to help.

For a brief summary on the situation in Sheikh Jarrah: 

-You may be seeing posts saying "Save Sheikh Jarrah" - Sheikh Jarrah is a neighbourhood in Occupied East Jerusalem

-We call it Occupied East Jerusalem because by international law, East Jerusalem belongs to the Palestinian Territories. But of course Israel does not care about that, and have been illegally occupying it for decades

-To put it briefly, Palestinian families in Sheikh Jarrah are being forcefully expelled from and dispossessed of their homes that they have lived in for decades by Israeli settlers, backed by the Israeli government, courts and military

-The settler organizations behind these expulsions (some of which are based in the USA) are intent on erasing all Palestinian presence from Sheikh Jarrah, and this is not the first time Palestinians are being forcefully expelled (read: ethnically cleansed) from this neighbourhood and their homes despite their historical ties to and presence in Sheikh Jarrah

-The Palestinian families are trying to appeal the "evictions" through the Israeli supreme court but the Israeli courts always immediately support Israeli settlers, Palestinians have no rights or humanity in their eyes

-Six Sheikh Jarrah families are being expelled this month. Because of this, Palestinians had been (peacefully!!) protesting. And as we know, under the Israeli occupation, Palestinians have no rights. So in response to their protests, settlers have been violent towards them.... which of course lead to further violence from Israeli police towards the Palestinians. Israeli police will always protect violent Israeli settlers over peaceful Palestinians defending themselves

-Historically, every time Palestinians protest Israel's gross violations of their human rights (and international law), Israel attempts to suppress them with violence. That's what's happening now.

-In response to the Sheikh Jarrah protests, Israeli forces have attacked Palestinian protestors and attacked Al-Aqsa Mosque. Most recently the violence has escalated even further as Israel launched air strikes in Gaza. Again.

-Israeli forces have been using skunk spray, stun grenades, rubber coated steel bullets and tear gas on Palestinian worshippers at Al-Aqsa Mosque. Let this sink in. It's abhorrent to attack worshippers in a place of worship in any circumstance, but this is Al-Aqsa Mosque - Islam's 3rd holiest site. It's extremely sacred to Muslims. And in the last 10 nights of Ramadan, the most important 10 nights of the year for Muslims.

-In response to Palestinians protesting this violence (Israel’s war crimes!) Israel hiked up the violence - AGAIN. With air strikes in Gaza on civilian populations.

-Hundreds of Palestinians have been injured, hundreds have been hospitalized, and dozens more have been killed in the air strikes - including 9 children. The number is likely higher. You’ll start seeing articles saying “hundreds injured in Palestine - Israel clash” in an attempt to paint this as a two sided conflict - it’s not. Do not be manipulated into thinking it is. The facts are clear. Israeli violence has injured hundreds of Palestinians and killed dozens more. 

-During the violence at Al-Aqsa and East Jerusalem, Israeli forces not only attacked Palestinians in the market place and while they were breaking their fasts (including women and children), they not only attacked worshippers in a sacred place of worship in Ramadan, they not only desecrated a holy site with enormous religious and historical significance... they also targeted journalists and paramedics, attacked clinics treating the wounded, and refused to allow ambulances through. Worshippers had to carry the injured on their prayer mats. Reprehensible war crimes against Palestinians is just routine for Israel.

-Al-Aqsa is a soft spot for Muslim Palestinians (and Muslims around the world) because as I said, it's one of Islam's holiest and most sacred sites. In fact, before it changed to Mecca, the qiblah (the directions Muslims pray in) was Al-Aqsa. Because of this, Israel uses it to control Palestinians.

-Historically, every time Palestinians protest Israel’s violence and opression, Israel threatens them with Al-Aqsa. Threatening it with violence, threatening to refuse them access. Keep in mind again that Al-Aqsa is located in the Muslim quarter of East Jerusalem, which by international law belongs to Palestine - but Israel is illegally occupying Palestine and has control.

-Palestinians are a people with strong spirit - they continue to protest for their rights in the face of this despicable violence. But they need help.

-This is not new. This has been the reality for Palestinians since 1948 when the settler colonial state of Israel was established and hundreds of thousands of Palestinians were expelled from THEIR OWN LAND. Israel’s goal is not a two state solution - clearly, since they continue to expand their annexation of Palestinian land beyond what they have already stolen and in violation of international law. The are intent on ethnic cleansing of Palestinians in their own home, their own land.

-The US government is funding all this - $3.8 BILLION in aid goes to the Israeli occupation every year. (Americans - fight your leaders on this)

-Now knowing all this, STOP calling this situation the Israel-Palestine Conflict. This is NOT a “conflict”, because both sides do not have power in this situation. And this is not a religious issue, so stop using that as a cop out to not care. There are Christian Palestinians that are also opressed by Israel. It’s not about religion, that is part of the propaganda that gets pushed on you so you don’t see what’s actually going on.

-This is the illegal occupation of Palestine by the settler colonial state Israel

-This is apartheid, ethnic cleansing of Palestinians, systemic racism. This is  routine war crimes by Israel against Palestine, without consequences. This is repeated violations of international law and human rights - Human Rights Watch has concluded that Israel is guilty of apartheid and human rights abuses. But of course international leaders (who otherwise cite HRW to condemn other countries) are silent. 

-So what can we do? First and foremost, get educated. Stay informed and stay aware. Spread the news Palestinians are sharing. Because the mainstream media will not, they are a propaganda machine for Israel.

-It's routine for Israel to 1. abuse Palestinian human rights, then 2. respond to their protests with extreme violence, and then 3. attempt to paint it as a two sided conflict in which Israelis are in equal danger when there is the slightest response from Palestine. They and the media continuously try to paint Palestinians as terrorists. At this point, you should understand that is not the case. (Keep in mind that Palestine is an occupied territory that does not have an army. Israel is a nuclear power with one of the largest, most heavily funded, and technologically advanced armies in the world, backed by every major western nation, and receives billions of dollars in aid from America)

-You'll notice that mainstream media only starts reporting on these incidents when they can call it a "clash" or a "conflict". They constantly try to paint Palestinians as the terrorists in a situation where they are clearly the opressed. STOP letting them manipulate you into thinking this is two sided or about religion. This is an illegal occupation, this is apartheid, this is ethnic cleansing perpetrated by Israel. Israel is terrorizing Palestinians with the (clearly stated! they’re not trying to keep it a secret! Israeli politicians are very open about it!) intention to wipe out Palestine entirely. The first thing you can do is stop letting western media blind you and see this for what it is.

-BOYCOTT. DIVEST. SANCTION. Please learn about the BDS movement. Targeted boycotts are effective. The larger this gets, the more effective it will be. Again, this post is a good intro summary on how to help. Below, I’ll link another resource with more information.

-Here are some accounts you can follow to stay updated:

@/theimeu on instagram (same handle on twitter and tiktok) is a reliable source posting updates on the current situation as well as concise and informative videos on the Israeli occupation

@/itsmesubhi on instagram has posted some really excellent videos (here and here) summarizing the situation that I urge you to watch and share. His page also has information and resources (such as petitions to sign) in his highlights

Follow @/mohammedelkurd (he’s on twitter too) and @/muna.kurd15 on instagram. They are Palestinian journalists in Sheikh Jurrah and theirs is one of the 6 families being evicted from their homes this month. They are posting live updates from the ground and are the most reliable source for what is going on, and what is or isn't actually helpful right now. Their highlights and profiles are a wealth of information. Here’s a linktree of important links from Mohammed’s profile.

There are places you can donate to if you would like, it’s always needed. This twitter thread has a brief list. But I urge you to do your research to ensure your money is actually going to Palestinians. Listen to actual Palestinians on what they need right now and donate to places they ask you to - Muna and Mohammed (linked above) are a good starting point.

Right now this is first and foremost a political movement, so your voice is most important. Educate yourself and others, share information. Palestinians have said that the international outcry and spreading what is happening to them is helpful. Please listen to them.

Lastly, wherever you are, I urge you to make noise about this. See if there are local organizations organizing protests and go. Get involved in the BDS movement. Write/email/call your MPs or whatever government representative you have in your country as well as your country's leader and let them know this matters to you, demand that they unequivocally condemn Israel's violence against Palestinians and Israel's violations of Palestinian human rights and international law. Templates for emails can be found here if you are in the UK, and Canada. It only takes a second, so please do it. Please email your politicians wherever you are in the world, their contact information is public. This linktree has a collection of templates and petitions if you’re in the US, UK and Canada. It also has templates and information for you regardless of where in the world you are.

Visit https://decolonizepalestine.com/ to learn more about Palestine, the history of the occupation, how to help, the BDS movement etc. This twitter thread has a list of books you can read.

This is not comprehensive. This is just a starting point, a little compilation of information and resources to guide you if you would like to learn about what’s going on and are overwhelmed with the scattered posts everywhere. But it’s a starting point. You cannot learn about a crisis that has spanned decades from one tumblr post. Please click the links I’ve included, look at the graphics, watch the videos, read the posts, sign the petitions, email your politicians. And use all of it as a starting point from which you can then access further resources to educate yourself and others, and help Palestine. They need us.

Edit: I urge you to follow all of the accounts I linked above and stay updated, the situation is constantly evolving. Already the airstrikes in Gaza have been increased to devastating levels, possibly the worst its ever been (there have been many wars in Gaza). The death toll keeps rising. Israel is targeting densely populated civilian areas and using phosphorus bombs (which are illegal). Israel is looking to squash any resistance, it's genocidal at this point and it will only get worse. They also want the world to move on and stop watching, so don't. Do not look away. Keep the pressure on your politicians, stay plugged in, keep talking and spreading awareness. Stay vigilant of the language media uses to try to manipulate you. Colonizers and oppressors and their supporters have never been honest about themselves, so go to Palestinians for news. If you're getting tired, imagine how the Palestinians living this reality feel.

[kemetic-dreams]

WHEN YOU KILL TEN MILLION AFRICANS YOU AREN’T CALLED ‘HITLER’

Take a look at this picture. Do you know who it is?

Most people haven’t heard of him.

But you should have. When you see his face or hear his name you should get as sick in your stomach as when you read about Mussolini or Hitler or see one of their pictures. You see, he killed over 10 million people in the Congo.

His name is King Leopold II of Belgium. He “owned” the Congo during his reign as the constitutional monarch of Belgium. After several failed colonial attempts in Asia and Africa, he settled on the Congo. He “bought” it and enslaved its people, turning the entire country into his own personal slave plantation. He disguised his business transactions as “philanthropic” and “scientific” efforts under the banner of the International African Society. He used their enslaved labor to extract Congolese resources and services. His reign was enforced through work camps, body mutilations, executions, torture, and his private army.

Most of us – I don’t yet know an approximate percentage but I fear its extremely high – aren’t taught about him in school. We don’t hear about him in the media. He’s not part of the widely repeated narrative of oppression (which includes things like the Holocaust during World War II). He’s part of a long history of colonialism, imperialism, slavery and genocide in Africa that would clash with the social construction of the white supremacist narrative in our schools. It doesn’t fit neatly into a capitalist curriculum. Making overtly racist remarks is (sometimes) frowned upon in polite society, but it’s quite fine not to talk about genocides in Africa perpetrated by

European capitalist monarchs . Mark Twain wrote a satire about Leopold called King Leopold’s soliloquy; a defense of his Congo rule, where he mocked the King’s defense of his reign of terror, largely through Leopold’s own words. It’s 49 pages long. Mark Twain is a popular author for American public schools. But like most political authors, we will often read some of their least political writings or read them without learning why the author wrote them (Orwell’s Animal Farm for example serves to re-inforce American anti-Socialist propaganda, but Orwell was an anti-capitalist revolutionary of a different kind – this is never pointed out). We can read about Huck Finn and Tom Sawyer, but King Leopold’s Soliloquy isn’t on the reading list. This isn’t by accident. Reading lists are created by boards of education in order to prepare students to follow orders and endure boredom well. From the point of view of the Education Department, Africans have no history.

When we learn about Africa, we learn about a caricaturized Egypt, about the (but never its causes), about the surface level effects of the slave trade, and maybe about South African Apartheid (which of course now is long, long over). We also see lots of pictures of starving children on Christian Ministry commercials, we see safaris on animal shows, and we see pictures of deserts in films and movies. But we don’t learn about the Great African War or Leopold’s Reign of Terror during the Congolese Genocide. Nor do we learn about what the United States has done in Iraq and Afghanistan, potentially killing in upwards of 5-7 million people from bombs, sanctions, disease and starvation. Body counts are important. And we don’t count Afghans, Iraqis, or Congolese.

There’s a Wikipedia page called “Genocides in History”. The Congolese Genocide isn’t included. The Congo is mentioned though. What’s now called the Democratic Republic of the Congo is listed in reference to the Second Congo War (also called Africa’s World War and the Great War of Africa), where both sides of the multinational conflict hunted down Bambenga and ate them. Cannibalism and slavery are horrendous evils which must be entered into history and talked about for sure, but I couldn’t help thinking whose interests were served when the only mention of the Congo on the page was in reference to multi-national incidents where a tiny minority of people were  eating each other (completely devoid of the conditions which created the conflict no less). Stories which support the white supremacist narrative about the subhumanness of people in Africa are allowed to be entered into the records of history. The white guy who turned the Congo into his own personal part-plantation, part-concentration camp, part-Christian ministry and killed 10 to 15 million Conglese people in the process doesn’t make the cut.

You see, when you kill ten million Africans, you aren’t called ‘Hitler’. That is, your name doesn’t come to symbolize the living incarnation of evil. Your name and your picture don’t produce fear, hatred, and sorrow. Your victims aren’t talked about and your name isn’t remembered.

Leopold was just one part of thousands of things that helped construct white supremacy as both an ideological narrative and material reality. Of course I don’t want to pretend that in the Congo he was the source of all evil. He had generals, and foot soldiers, and managers who did his bidding and enforced his laws. It was a system. But that doesn’t negate the need to talk about the individuals who are symbolic of the system. But we don’t even get that. And since it isn’t talked about, what capitalism did to Africa, all the privileges that rich white people gained from the Congolese genocide are hidden. The victims of imperialism are made, like they usually are, invisible.

[idohistorysometimes]

The War on Christmas is not real and is kind of stupid.

The holiday season has just wrapped up. Christmas has passed, 2021 became 2022, and I find myself sitting at my computer desk in-between interpretive seasons at my home village. But for whatever reason the title topic of this post has been cropping up in my general sphere of existing and I figured I would talk about it given both my unique historical insight... and the fact I am just a person living in the US.

The War on Christmas is something that I have been fundamentally annoyed by. A majority of it is not based in reality and it more or less gives me the impression that many people out there is the world want to be oppressed even when they are not. Its fairly sad since a lot of the arguments I hear for “The War on Christmas” are not based in reality or historical fact. And for the sake of being thorough I will go into many of these arguments individually. 

Religious statistics in the USA

A very common argument I am hearing for this issue is that Christianity is somehow being usurped by ‘evil atheists’ or some other ‘other’ group. For the sake of clarity I will be pulling the following statistics from both the Pew Research Center (since it gives percentages) and  The Public Religion Research Institute (who gives statistics from 2020 which are some of the most recent I am seeing on the issue). As for what faith has religious dominance in the USA Christians take the cake at making up roughly 70% of the population. This includes both protestant and catholic denominations along with smaller splinter sects. Non-Christian faiths (such as Judaism, Islam, and Buddhism) make up roughly 5% although it is closer to 6. And religiously unaffiliated people make up somewhere around 20-22%.

 So statistically the number of people who would be celebrating Christmas would be much higher than the number of people who would not be. Is this inherently a bad thing? No. But saying that Christmas is somehow being oppressed by some much larger/more powerful ‘other’ is simply not true due to how large the holiday is along with how many people celebrate it. It is like saying Walmart is being financially harmed by people who shop at a much smaller mom&pop grocery store in that same town. Sure Walmart is not making more money in that scenario due to the Mom&Pop store, but due to how large of an entity Walmart is the fact not EVERYBODY is shopping there literally does not effect it at all. Same thing goes for Christmas: the fact that portions of the American population do not celebrate Christmas does not negatively impact the existence or practice of the holiday. It may be frustrating to some, but at the end of the day nothing is fundamentally changed. 

Political correctness and “Happy Holidays”

Another comment argument I hear is that Christmas is being censored by political correctness and slowly being phased out of American culture by phrases like “Happy Holidays”.

First off I would like to state that the establishment clause in the US constitution prohibits the Federal Government from establishing a federal religion along with allowing citizens to be able to publicly practice their religions and be protected by federal law for doing so. However, also makes it so that not only can the federal government not establish a national religion, it cannot favor 1 religious belief over another. All are equal under the eyes of the law and all are given the same treatment under the law. Lets take the supreme court case Lynch v. Donnelly for example. This ruling allowed a Nativity scene to stand on public property because in this same display: other non-denominational and symbols from other religions were also displayed. And because this specific Nativity display also had other elements of a non-religious nature it was allowed to stand because the entire display did not cater specifically to one religion. The space was shared with other symbols. If it were just the nativity on its own on public property, either other religious symbols or non-religious/non-denominational references need to be added or else it violates the establishment clause. 

The phrase “Happy Holidays” is not some cruel attack at Christmas, family values, and whatever else you can think of: its simply a way of recognizing the establishment clause (aka there is more than 1 holiday happening in December). 

When you say “Happy Holidays” you are not saying “happy every other holiday but Christmas” you are simply acknowledging the fact that other holidays exist. By saying this you are not celebrating them yourself, nor are you taking away from Christmas. You are simply just acknowledging the fact that Christmas is not the only holiday going on during December. Hanukkah, Santa Lucia, Yule, Boxing Day, Christmas, and Kwanzaa among others all happen roughly around the same time. Some of these holidays are strictly religious, others are not, there is no harm in simply nodding to the fact they exist. Its not political correctness: its just politeness. Its a way if including those other holidays without singling any of them out. If you do not like it, stick with just saying “Merry Christmas” and if somebody replies with “Happy Holidays” just leave it at that. Do not try to force them to say “Merry Christmas” or ‘flip the fuck out’ because they may not even celebrate Christmas. There is no use crying over milk that has ever even been spilt. Everybody is entitled to their own religions, and if they do not celebrate yours its not your place to try to force them to as if they owe you as such. Nobody owes anyone anything other than basic respect and implementing this basic respect does not involve you stopping the celebration of your holiday of choice in any way. 

Plus as a little side note: Obama has said “Merry Christmas” before (several times in fact on live television). 

Holiday Symbolism (and the fact its not all inherently ‘Christian’)

Many proponents of this ‘War on Christmas’ argument will frequently cite appropriation of Christmas symbols as evidence for there being a symbolic war on Christmas. These symbols often vary but one of the more recent ones I have been seeing people get pissed off over is this Nutcracker made by Target: 

As you can see, it is quite homosexual. 

In all seriousness many people seem to think many of the symbols now commonly associated with Christmas are mutually excusive to it and have no other roots. Or they in a way ‘belong’ to Christmas. This is also not true. 

Lets look at the Nutcracker for example: 

Even though Nutcrackers became associated with Christmas (thanks to the ballet partly) they do not really have any connection to Christmas other than the fact they were commonly given as gifts. Were they actually able to crack nuts? Yep. They also served as spiritual protectors of a household and warded of unwanted spirits. Now they mostly serve as decorations but, no, these are not exclusively Christmas items (although over time they have been heavily associated with Christmas). So people being offended at this specifically on the grounds of it being “a Christmas symbol” is pretty unwarranted. 

Another symbol I would like to bring up is the Christmas tree!

Christmas trees or the use of evergreens have been practiced long before Christmas was even a holiday. The use of the evergreen has been used symbolically by Romans during their festival of Saturnalia (which ironically occurs during when modern day Christmas does) along with many European Pagan faiths as a symbol of bountiful harvests or to help brighten their homes during the cold winters. Please keep in mind that the meaning of this symbol can differ from culture to culture and thus mean different things: but it originates from paganism. Same goes for wreaths which generally follow the same principles. 

This also applies to other things as well. The Yule log tradition (no not the cake, the actual log) has ties with Yule and thus Paganism (go figure). Gift giving in general can even be traced back to Saturnalia. My point to this entire section is that Christmas borrows from a lot of different places. Hell, even the date of Christmas was intentionally chosen to be around Yule and these other Pagan winter holidays. The immaculate conception of the blessed virgin Mary is traditionally celebrated either on the 8th or 9th of December. Assuming this is the actual date Jesus was conceived this would place his birth sometime in September. So even the date of Christmas’s celebration is even attributed from something else. Again, not a bad thing, but this should be taken into account before one goes out of their way to claim ownership over symbols and tradition. 

This is something I do not think a lot of people understand about how culture, symbols, and things of that nature work. Due to how cultures change and borrow from each other sometimes you get instances where a Holiday or even a culture borrows large chunks of itself from somewhere else. And that's fine. That's to be expected. But when looking at this “War on Christmas” thing and looking at the origins of very large chunks of Christmas... you cannot make the argument that leftists, ‘libs’, or this perceived ‘other’ is stealing your symbols/traditions without acknowledging the history and origins of said symbols/traditions. 

Some closing thoughts

I feel like many people like to go out of their way to make themselves angry and create villains that justify that anger. The War on Christmas is a prime example of this.  

If you take anything away from this post its that everybody (Christian or not) is entitled to their own holidays and religions. However, just because you believe in one thing does not mean other people need to bend over backwards and believe in it with you. Christmas is not the only holiday that has significance in December and admitting that is not the end of the world. 

Hopefully everyone reading this had a Happy Holiday season and can feel confidence wishing people a happy ‘whatever’. 

[bobdylanrevisited]

Infidels

Released: 27 October 1983

Rating: 8/10

With his reputation as a songwriter and forward thinker in the gutter following years of derision for his Christian albums, Bob released this short record to a collective shrug from critics and audiences alike, however I do think this album is criminally overlooked. Whilst his voice almost sounds like a Dylan parody at times, his songwriting is returning to politics and poetry, and his sound now has a strange Caribbean feel to it. This album is the work of a man both jaded and hopeful, possibly at odds with his own life, and his standing in a zeitgeist that had written him off as a has been. Though religion still features prominently on the album, the edgier songs are a welcome return to form for a man who writes about bitterness and feeling out of place better than anyone else. It is, however, impossible to talk about the songs on this release, without also focussing on what was bafflingly left off it.

1) Jokerman - The opening reggae drum beat is a shock, as is the almost mumbled singing from Dylan to begin with. For years I dismissed this track for some reason, unaware that it is one of his best ever songs. There’s a reason Leonard Cohen said it was his favourite Dylan track, it’s truly breathtaking. It’s filled to the brim with religious and historical reference, spilling over from his previous albums, but it is also beautifully poetic with a stellar chorus. The album version is a brilliantly laid back Caribbean number, but when he played it on David Letterman’s show back by The Plugz, it morphed into a roaring punk song. It’s a timeless classic that proved Bob could still unleash wordy odyssey’s and was still the greatest songwriter around.

2) Sweetheart Like You - This is just a nice love song. I like the way Bob sounds on the track, I like way song builds then relaxes, there wouldn’t be much else to discuss here other than one certain lyric: ‘A woman like you should be at home, that’s where you belong’. Obviously, this line isn’t great. In the context of the song it does stick out in the worst possible way, I understand Bob probably didn’t mean it as a horrendously sexist statement, but regardless it does bring the song down in my eyes. It’s a shame as the song is a sweeter side of Bob, but that line really should have been cut.

3) Neighbourhood Bully - This is a fast paced rock song in defence of Israel, a sore subject given today’s political climate (free Palestine). To judge the song on its own merit, it’s well written, almost sarcastic and humorous about the country’s history. Not the best song on the album and it certainly hasn’t aged well, but it’s a decent enough track and a return to Dylan’s take on political events.

4) License To Kill - I like this track a lot, it talks about political and environmental concerns, with Bob attacking society for taking the world for granted. However, it does also have huge religious connotations and a weird distrust of space travel, likely due to religious fears at the time, but it is still a brilliantly structured song. Bob sounds more relaxed and understated here, and the tune is quite mellow, despite a rather out of place drum beat.

5) Man Of Peace - Another fast rock number, this is easily the most Christian song on the record, which talks about Satan and temptation being everywhere. Despite this, it’s a fun and enjoyable song with the best backing instrumentation on the album, although Bob’s voice does slip back into the nasal whine we previously heard throughout the religious years.

6) Union Sundown - This is a scathing attack on American capitalism, it’s just a shame it’s hidden in a very average song. Bob lists everyday items and the countries in which they are made, backed by a weird country guitar riff, and also mentions America’s greed for wanting to keep costs down and not pay workers a proper wage. He then sings a basic chorus with a distracting back up singer who clashes with Bob’s voice. I like the message, and it’s nice to hear Bob take a stance on a geopolitical issue that is still a problem today, but I’m not a huge fan of this track as a whole.

7) I And I - A much darker song, that talks about loneliness. Bob seems to almost view himself as another person, unable to feel at one with his public persona and his real feelings, and this culminates in a pained sounding chorus which is punctuated by a simple but effectively stark guitar backing and those island drums. The ‘Real Live’ version from 1984 is my favourite rendition of the song, Bob’s in great voice and the band gels together to deliver a brilliant performance.

8) Don’t Fall Apart On Me Tonight - Much like track 2, the album closes with another sweet love song, that features some great harmonica and guitar, and Bob actually sounding romantic. It might not be the most memorable song on the record, but it’s a nice, uplifting note to end on.

Bonus: Blind Willie McTell - Bob Dylan is his own worst editor. I’m sure I’ll talk about this masterpiece at length once I get to the Bootleg Series, but I can’t review this album without also mentioning this outtake. I just think if I’d written and recorded one of the greatest songs of all time during the sessions for the album, a song with perfect vocals and Mark Knopfler on guitar, I’d have probably added it to the track list. I definitely wouldn’t have left it on the cutting room floor and only released it commercially 8 years later. In a decade when people were saying he isn’t as good as he used to be, he chose to leave this song behind. Bob is terrible for leaving great songs off his releases, but to deny listeners this unbelievable tune truly annoys me.

Verdict: This is just a solid album. It’s certainly not his best work, but it is pretty great with a collection of brilliant songs. There’s not much else to say about it, other than I’d urge everyone to find all the outtakes from the recording sessions, as they’re all enjoyable. But especially go and and listen to ‘Blind Willie McTell’ if you haven’t, it’s his best song from this period and it’s not even on the fucking album, if it were I imagine this one would be a 9/10. Following the release, Bob would embark on a fantastic tour throughout 1984 before getting back into the studio, and I’m afraid to say it all goes downhill for the next few years. Music was changing, and a middle aged Bob was struggling to keep afloat in an increasingly young persons industry.

[writingwithcolor]

Fairy Tale Retellings with POC

@anjareedd asked:

Hello, Writing with Color! First of all, thank you for all you do. Second, do you have any advice for a white person retelling fairy tales, both European fairy tale and non-European fairy tales? Is it okay to retell non-European fairy tales? I would feel bad if all fairy tales I retold were European as those are over represented, but given how much white people have erased and whitewashed other culture's fairy tales I understand if that were off-limits for a white person. Thank you!

Fairy tale retellings are my favorite thing. I love reading, rewriting and creating new fairy tale-style stories with People of Color!

As you write, keep in mind:

European does not mean white. 

The possibility of PoC in European or Western historical settings tends to throw off so many. There are plenty of European People of Color, then and today. You can have an Indian British little red riding hood and it isn’t “unrealistic.” And we wanna read about them!

Still, research the history of your settings and time period. Use multiple credible sources, as even the most well-known ones may exclude the history of People of Color or skim over it. The stories might be shoved into a corner, but we live and have lived everywhere. The specific groups (and numbers of) in a certain region may vary, though. 

How and when did they or their family get there, and why?

Has it been centuries, decades, longer than one can remember?

Who are the indigenous people of the region? (Because hey, places like America and Australia would love to have you believe its earliest people were white...)

Is there a connection with the Moors, trade, political marriage; was it simply immigration?

No need to elaborate all too much. A sentence or more woven into the story in passing may do the trick to establish context, depending on your story and circumstance. 

Or if you want to ignore all of that, because this is fantasy-London or whatever, by all means do. POC really don’t need a explanation to exist, but I simply like to briefly establish context for those who may struggle to “get it”, personally. This is a side effect of POC being seen as the Other and white as the default.

Although, if PoC existing in a fairy tale is the reader’s biggest stumbling block in a world of magic, speculation, or fantasy, that’s none of your concern.

Can you picture any of the people below, or someone with these backgrounds, the protagonist of their own fairytale? I hope so!

Above: Painting of Dido Elizabeth Belle (1760s - 1800s), British Heiress with her cousin. Check out her history as well as the movie, Belle (2013).

Source: English Heritage: Women in History - Dido Belle

 Above: Abraham Janssens - The Agrippine Sibyl - Netherlands (c. 1575)

“Since ancient times Sybils were considered seers sent by god, priestesses foretelling the coming of great events. This model serves to depict the Sybil of Agrippina, one of the 12 that foretold the coming of Christ. Notice the flagellum and crown of thrones which are symbolic objects reminding the viewer of Christs suffering.”  X

Above: “Major Musa Bhai, 3 November 1890. Musa Bhai travelled to England in 1888 as part of the Booth family, who founded the Salvation Army.” X

Above: Eleanor Xiniwe and Johanna Jonkers, respectively and other members of the African Choir, who all had portraits taken at the London Stereoscopic Company in 1891. 

“The African Choir were a group of young South African singers that toured Britain between 1891 and 1893. They were formed to raise funds for a Christian school in their home country and performed for Queen Victoria at Osborne House, a royal residence on the Isle of Wight.” X

The examples above just scratch the surface. Luckily, more and more historians and researchers are publishing lesser known (and at times purposefully masked) PoC history.

More Sources 

PoC in History (WWC Search Link)

POC in Europe (WWC Search Link)

The Black Victorians: astonishing portraits unseen for 120 years

Hidden histories: the first Black people photographed in Britain – in pictures

Let’s talk about oppression and slavery 

There is a hyper-focus on chattel slavery as if the times when and where it occurred is the only narrative that exists. And even when it is part of a Person of Color’s history, that is seldom all there is to say of the person or their lives. For example, Dido Elizabeth Belle.

People of Color were not all slaves, actively enslaved, or oppressed for racial reasons at all times in history! Dig deep into the research of your time period and region. Across the long, wide history of the world, People of Color are and were a norm and also NOT simply exceptions. Explore all the possibilities to discover the little known and seldom told history. Use this as inspiration for your writing.

PoC (especially Black people) were not always in chains, especially in a world of your making. 

Don’t get me wrong. These stories do have a place and not even painful histories should be erased. I personally read these stories as well, if and when written by someone who is from the background. Some might even combine fairy tale, fantasy, and oppression in history. However...

There are plenty of stories on oppressed PoC. How many fairy tales?

Many European tales have versions outside of Europe. 

Just because a tale was popularized under a western setting doesn’t mean that it originates there. Overtime, many were rewritten and altered to fit European settings, values and themes.

Read original tales. 

You might be inspired to include a story in its original setting. Even if you kept it in a western setting, why not consider a protagonist from the ethnicity of the story’s origin?

For example: the Cinderella most are familiar with was popularized by the French in 1697. However, Cinderella has Chinese and Greek versions that date back from the 9th Century CE and 6th Century BCE, respectively. 

Choosing a Setting: European or Non-European?

I do not see anything wrong with either (I write tales set in western and non-western settings, all with Heroines of Color). There is great potential in both.

Non-Western Settings (pros and cons)

Normalizes non-Western settings. Not just the “exotic” realm of the Other.

Potential for rich, cultural elements and representation

Requires more research and thoughtfulness (the case for any setting one is unfamiliar with, though)

European or Western Setting (pros and cons)

Normalizes PoC as heroes, not the Other, or only fit to be side characters.

Representation for People of Color who live in Western countries/regions 

Loss of some cultural elements (that character can still bring in that culture, though! Living in the West often means balancing 2+ cultures)

Outdated Color and Ethnic Symbolism 

Many fairy tales paint blackness (and darkness, and the Other) as bad, ominous and ugly, and white as good and pure. 

Language that worships whiteness as the symbol of beauty. For example: “Fair” being synonymous with beauty. Characters like Snow White being the “fairest” of them all.

Wicked witches with large hooked noses, often meant to be coded as ethnically Jewish people. 

Don’t follow an old tale back into that same pit of dark and Other phobia. There’s many ways to change up and subvert the trope, even while still using it, if you wish. Heroines and heroes can have dark skin and large noses and still stand for good, innocence and beauty.

Read: Black and White Symbolism: Discussion and Alternatives 

Non-European Fairy tales - Tips to keep in Mind: 

Some stories and creatures belong to a belief system and is not just myth to alter. Before writing or changing details, read and seek the opinions of the group. You might change the whole meaning of something by tweaking details you didn’t realize were sacred and relevant.

Combine Tales Wisely: 

Picking stories and beings from different cultural groups and placing them in one setting can come across as them belonging to the same group or place (Ex: A Japanese fairy tale with Chinese elements). This misrepresents and erases true origins. If you mix creatures or elements from tales, show how they all play together and try to include their origin, so it isn’t as if the elements were combined at random or without careful selection.

Balance is key: 

When including creatures of myths, take care to balance your Human of Color vs. creatures ratio, as well as the nature of them both (good, evil, gray moral). EX: Creatures from Native American groups but no human Native characters from that same group (or all evil, gray, or too underdeveloped to know) is poor representation.

Moral Alignment: 

Changing a good or neutral cultural creature into something evil may be considered disrespectful and misappropriation. 

Have Fun! 

No, seriously. Fairy tales, even those with the most somber of meanings, are meant to be intriguing little adventures. Don’t forget that as you write or get hung up on getting the “right message” out and so on. That’s what editing is for.

--Colette  

[raeynbowboi]

Dating Disney: The Little Mermaid

So when I started, Dating Disney, it was with the intention to pin down the fashion validity of Disney’s leading men, but when I started looking at Eric, I found that he’s wearing very hard to pin down clothes. A simple shirt, some pants, boots, and possibly a cummerbund? Or a sash? It’s really unclear. So rather than that, I decided to use clues in the movie to pin down a general historical time frame and location for Disney Movies, and I’m not really going in any order. I stand by Sleeping Beauty being set in mid to late 14th century Italy, but from here on out, I’ll be focused more on history and the movie, using context clues to set a time frame.

Story Origins

Den Lille Havfrue or The Little Mermaid, was written in 1836 and published in 1837 by Hans Christian Andersen, a Danish writer. It was written initially as a discreet love letter to Edvard Collin who had won his fancy. Edvard had gotten himself engaged to then 13-year-old Henriette Tybjerg 3 years earlier in 1833. The story is a highly symbolic depiction of Andersen’s feelings, as Edvard represents the handsome prince, Henriette is the kind foreign princess taking the love of his life, and Andersen is the suffering hero who endures great heartache to be near the one he loves, and is effectively voiceless, unable to speak his true feelings due to the time when he was living in. Henriette was actually so worried that he’d make a scene and declare his love for Edvard at their wedding that they “accidentally” gave him the wrong day, and he missed the ceremony. Thus, Andersen wrote the little mermaid disguised as a wedding gift, which Edvard had little interest in and which Andersen later decided to publish. I won’t do this for all of the stories, mind you, but this one had a very interesting history behind it.

Clothing

The first costume doesn’t appear in the actual movie, but is used occasionally as part of the Disney Prince line-up attire that Eric sports. In this image, he’s sporting a waistcoat, cravat, and tailcoats, all indicative of 19th century men’s fashion. In particular, this look rose to popularity in the 1840s and stayed popular through to the 1850s. Eric’s wedding suit and the engagement suit are both  military jackets that include epaulets on the wedding suit. These are in fact naval admiral jackets, as seen in the below picture.

All of these fashion elements emerged during and following the Napoleonic Wars (1803-1815). Most of the men except Eric have buckles on their shoes. Although we might associate the image more with the 18th century and the American revolution or pilgrims, buckled shoes were still a common sight in the 19th century that it’s not out of place or unreasonable for them to worn in this film.

The widely hated pink dress (and quite unfairly I think) that Ariel wears to dinner seems to fit with 1850s fashion although the large sleeves were apparently designed to resemble 1980′s prom dresses. The blue dress Ariel wears for the date is entirely era inappropriate (especially since her ankles are visible during the Victorian Era), and neither hers nor Vanessa’s corset dresses are fitting for their time period. It should be noted that the visible different skirts was not a trend of the 1800s, and this was the closest example I could find, and even then appears to be an outlier in what’s been recorded of 1850′s fashions. Now, it’s possible that this dress could be old and was just lying around, so even Ariel’s dress is not necessarily proof of a finalized decade, since she could simply be wearing an out of fashion gown.

Technology

The Tobacco pipe that Scuttle calls a Snarfblat, seems to resemble a Calabash type tobacco pipe, first invented in 1898, at least according to one source I found. The Calabash is widely recognized for its saxophone shape, and is closely associated with Sherlock Holmes imagery. There are other types called Bent or Billiard pipes that may have existed earlier, but I couldn’t find when those kinds of tobacco pipes would have been invented.

Eric’s Ship seems to resemble a Galleon, mostly in the bent U shape of the ship and the bulky stern. An evolution of the Portuguese Carrack ships of the 15th century, these Spanish ships were invented initially as armed cargo ships, but were also used as warships. In the early 19th century, they were drafted as auxiliary war vessels, dominating naval warfare for most of the Age of Sailing. Although Eric’s ship is not quite a Galleon, given that his ship as a more noticeably protruding cabin on the ship’s stern, it still maintains the unique U-shape of the vessel.

The type of carriage we see when Eric gives Ariel a tour of his kingdom seems to resemble the Phaeton carriage. Both are four-wheeled carriages with a fold-up back and a swooping decal on the front of the vehicle. Shown to the right is an image of Queen Victoria as a child with her mother in a Phaeton. I don’t have an exact year as the link no longer works with the British Museum of History, but Queen Victoria was born in 1819, and she looks fairly young, so I might posit that this might date anywhere from 1822-1834? But I’m legitimately guessing. The point is, this type of carriage would have existed at this time and later.

When we see the town square of Eric’s kingdom, we see a clocktower and gas lamps. While I couldn’t find an exact year of when clock towers became a common thing, the clock that houses Big Ben in Elizabeth Tower was built in 1844, so that’s a least a clue as to when a much smaller clock might have been commonplace. Gas lamps as a public source of illumination began in 1809, as commemorated by a political cartoon of onlookers marveling at the new wonder.

Geography & Climate

Hurricanes - when the sea storm hits, the sailors declare that the storm is a hurricane. Initially, I assumed the movie was still set in Europe, and I looked up and found that there have in fact been instances of hurricanes hitting the western countries of Europe. However, the palm trees kind of debunked that theory.

Yes, you are in fact seeing palm trees. Growing naturally. In the place Eric calls his kingdom. So we are definitely not in Europe. This is further backed by the fact that a hurricane hit only two or so days ago, and hurricane season tends to be in autumn, while the foliage in Eric’s kingdom is a vibrant summer green. This has lead me to the assumption that Eric’s “kingdom” is a colony in either Florida or more likely, one of the Caribbean islands. Which would most likely mean that Eric is a Spanish prince. This is backed up by the simple fact that the general aesthetic of not only the castle, but the kingdom has a very Spanish look to it. But I’m not really at all well-versed enough in architecture to elaborate other than “it looks kinda Spanish to me”. He could be the son of the Spanish king and ruling this local area due to its economic importance and could possibly have a warship to fight off pirates. Eric might also not be the first in line for the throne, thus this is why he’s so far from home and without any parents around. He came to the new world to rule a smaller slice of his kingdom since he’d probably never be king of Spain. And yes, I did find that there are marshlands in the Caribbean, so Eric and Ariel can still go for their boat ride through the bayou.

There’s also a portrait of Phillip and Aurora in Eric’s dining hall, which means he’s probably related to them. Considering they’re Italian and he’s Spanish, it’s extremely likely. It’s not super relevant, but it’s a neat easter egg. Or if it’s not Phillip and Aurora, it could be Eric’s parents, and it just looks a lot like Phillip and Aurora, which could still be a clue that they’re related. Although the painting is rather recent, not like a 14th century tapestry, so it’s probably either a painting of his parents, or Aurora and Phillip are a big deal in Eric’s family, resulting in them getting a more modern portrait made of them.

Verdict

All around, I would have to say that the movie is set on one of the Caribbean islands under Spanish colonialism in around the mid 19th century. Although the pipe might be from a later decade, it’s such a minor detail, and so late in the century that if anything it’s an outlier in the data. Most of the facts tend to point more toward the early and middle of the 19th century, which is why I lean more toward the early-to-mid 1850s as the era of choice for this film. What this means for the world at large is that both America and France have denounced their monarchs. Victoria took the English throne in 1837 and has been ruling for about 20 years. Charles Darwin’s Origin of the Species sparks outrage among the public at the notion of being a monkey’s nephew. Furthermore, it pretty much dissolves the Little Mermaid from being connected to the Frozen/Tangled conspiracy at all, as Ariel is all the way over in the New World, while Arendale is half-way across the world. It’s possible that the ship could have been commandeered by pirates who sailed the ship to the Caribbean where it was sank, but that’s adding extra steps and filling in blanks to try and force the theory to work. So there you have it, Ariel married a Spanish prince who was a full on navy admiral living in colonial Caribbean islands in the 1850s. Honestly, I’m just as surprised as you are. I would not have logically pegged the Caribbean for the setting of the film. But, that’s where the evidence points.

SETTING: A Spanish Colony in the Caribbean

KINGDOM: The Spanish Empire (1492 -1975)

PERIOD: 1850s (Victorian Era)

LANGUAGE: Spanish

[z3r0-f4ilur3]

The Record Begins With a Song Of Rebellion

First Draft Of the Capitalist Surrealist Writing Project. Steal and appropriate, critique and interrogate, with the author's full endorsement and permission. Looking (back)(for)wyrds After the Bush interregneum and the long, terrible, progress destroying Reagan years, the American empire had something like a moment of hope. Riding high on the peace dividend and a delusion of idealism among the donating classes, the economic aristocracy which in effect was the senior partner in “American Democracy” (and so duly represented in both parties) and the voter was a paternalized junior to be both petted and protected had selected the Clinton dynasty. The grand bargain between labour and capital against the state resulted in the bitter fruit of the Bush years, as Conservatives paternalists rightly mocked the Clintonian urge to middling action on domestic issues while gladly partnering with him to rob labour at large. While a wealth transfer had already been going on as part of a trend for the better part of a century, this phase in which a semi-coherent ruling class dynamic of the donating classes and the government service classes became visible. It is beyond satire now, but this was not always so visible, as racism, white supremacy, American exceptionalism, various fundementalist and conservative (as well as equally harmful, supposedly liberal versions of the same) religious beliefs; Turtle Island was rife with reasons for temporary cross class solidarity in order to oppose an other or to advance an idealistic goal.

And yet moments of class consciousness and solidarity have perenially emerged, from the “grassroots” as the insiders like to say. They frame the people as “the base” or “the grassroots” and narrowly target their interests to make people find conflict with each other. It is irrelevent (for this missive) whether this is a conscious, semi-conscious, or unconscious process; it is enough to notice it happening. Despite this, moments in the pre new-modern (to be defined later, promise~) politics that predate terms like Black Lives Matter or Trans Rights are Human Rights show that these movements represent an unbroken chain of revolutionary attempts at self-consciousness and conscience transformation that coincide and are just as important as any history of violence. The Ides of March, and the campaign of anonymous internet citizens against Scientology, represents such a moment. Occupy Wall Street was such a movement. “We’re Here, We’re Queer, Get Used To It!” was such a phrase. The many quotes attributed to names like Mandela and James Baldwin; the Black Panthers, the revolutionary feminists, the Hippie movement, down back to the (In the American mind) hoary days of yore when the Wide Awakes would march a brass band around the houses of pro slave Senators.

It is a poor yet accurate summation to say that the ‘present’ (a dubious notion) political reality is the sum of all of these and more; a reader can orient themselves to the history of late stage capitalism by the growth of the donating classes influence and the acceleration of their detachment from society at large. Moments which also impact this reality are the donating classes sense of pessimism about the future; the devaluing of nearly all forms of labour, the increasing visibility of law enforcement brutality; the list can be referenced in the moment to moment, wide eyed and angry reporting of self-matyring, news-junkie amateur journalists found anywhere online, the shocked and angry expressions of young activists at protests and the weary, numbed faces of the old. Up and down the class system, there has been a wide spread death of hope.

Enter the climate crisis.

Before climate consciousness achieved real steam, our escatological fears were (mostly) confined to the realm of human action or cosmic events unimaginable (and unrelatable) to the modern person’s experience of life. For decades, the effects of climate change were reported to a world told not to care. As Terrance Mkenna said, ““The apocalypse is not something which is coming. The apocalypse has arrived in major portions of the planet and it’s only because we live within a bubble of incredible privilege and social insulation that we still have the luxury of anticipating the apocalypse.”

The impact of this can and will be expanded upon, but it is safe to say that the bubble has been popped. Whatever finds popular currency within the dialogue around it, that the climate is changing rapidly in ways inemical to human society at large/at present is true by material impact; people everywhere have experienced some negative result of the changing conditions, and there is a rising anxiety in the classes who cannot afford an escape pod or fortress bunker that the people they’ve entrusted themselves to intend to withdraw to safety and abandon them, or even expose them to more harm in order to “make more of the earth’s carrying weight available in the reclamation” (this kind of talk is not alien to them, though this specific quotation is my own invention.

It is important to acknowledge that the bubble has popped. It is the exclamation on Capitalist Realism; it is the moment of awareness, that encounter with a death of hope, in which Capitalist Surrealism, our phenomenological experience of the Capitalist Real, is born. While this Surrealist stage is both uncomfortable and has deleterious effects on the human condition, it represents the chink in the armour of banality and inertia, and the diminishing politics of the powerful. The sense that anything, absolutely *anything,* can happen to you, is both incredibly terrifying, and when looked at squarely, an opportunity for radical freedom.

It is this radical freedom that we see ourselves invited to in the many facets of human expression and convention which have experienced an awakening of new consciousness (or the restoration of old ones. Beliefs, ways of interacting with the world, and surviving are no longer benefited by or even neutrally treated by their operating environment anymore; if the complete weight of propaganda in circulation at the moment could be translated into sound, it would present an impenetrable and unlistenable wall.

It is that environment that individual ideologies not sanctioned by the operating environment have struggled against; all of them now have new life and vigor because despite that wall, and the spectacle societies which generate them, the literal truth of material impacts trump all prior arguments. With awareness of most likely outcomes of the climate crisis on a sliding scale, we see radicalization and existential depression of all varieties spike; the answers they attempt to generate to these apparent conditions lack hope in broad but uneven spikes along that scale of awareness, with the suicidally depressed expert climatologist and the radical anarcho-primitivist sharing the same ontological space in orientation to that crisis.

This project, among other things, is an attempt to generate an alternative answer (what that project consists of is entirely based in literature and mutual aid, the oldest Christian platforms for emancipatory action.) Terms like Solarpunk and Cloud City Futures approach but fail to capture the spirit of an alternative answer, mostly with an appeal to the world of aesthetics, a dubious method for summoning change at best. Terminology alone, or even in tandem with education, is also not sufficient; the noise environment they enter into immediately drowns out the creators meaning, especially if these terms are successful and gain currency with the wealthy.

Rather, we must articulate the positive from all our apparent negatives: The apocalyptic futures we anticipate cannot begin actually describe the terrain of the future, and the apparancy of our material conditions impact on our lives is now drowning out the sound of the standing ideologies. This is a brave time, where people blaze trails for others to follow out of the collapsing structures of the past and into the dwelling places of the new future. Our experience of reality, though surreal, has now unlocked an awareness of an apparent power: making meaning.

It is with the tools of meaning-making that these, who are the heirs of their elders, queer and colour revolutionary and indigenous land defender and abolitionist, pioneer the hopeful vistas of the future. It is necessary that they *be* hopeful; it was the Buddha who taught that people deceived by Samsara may be “deceived” by the apparent gifts of pursuing enlightenment, the majority of which are ancillary incidentals not to be meditated on. The king calls his indolent heirs out of the burning palace with a promise of gifts; when they arrive, they protest the lack of gifts, but it is in his embrace of them we realize they are the gift, and their survival was worth the promise of chariots and ponies.

But there must also be chariots, and ponies; luxuries, and finery; the grim tools of “defense” and all the things the human animal finds comforting in their resting environment to assure them of its stability. In the Dao De Jing, (Though Mueller butchers the poetry,) the Sage articulates this and describes how to create it: “Let there be a small country with few people,

Who, even having much machinery, don't use it.

Who take death seriously and don't wander far away.

Even though they have boats and carriages, they never ride in them.

Having armor and weapons, they never go to war.

Let them return to measurement by tying knots in rope.

Sweeten their food, give them nice clothes, a peaceful abode and a relaxed life.

Even though the next country can be seen and its doges and chickens can be heard,

The people will grow old and die without visiting each other's land.” A.C. Mueller Translation, The Dao De Jing, Attributed to Lao Tzu

It is as naked an appeal to a return to the life of the community and the village as can be found. A return to idigenous ways of being, which speaks to the preservation of folk ways, while the reality that the sage is administering them (even if only by moral teaching) shows a potential for new ideas to be instanced; innovation is not a property innate to the colonizing and walled world, and memetic culture and the society of truth-telling through representation around it reflect callbacks to this desire. The political movement around Land Back, while perennial to the causes of indigenous people, crystalizes an actionable answer for individuals and collectives to support. Its cousins in other colour movements, many of them representing indigenous people displaced by imperialism in the first place, are also generative of positive futures; it is a fact of history that as the rights of people classified as “minorities” are raised, the general quality of life for all in society rises, with the exception of those who could never be touched but by the highest tides.

These movements and moments of consciousness are their own inestimable goods, not mere ends for the would be conscious person to hijack for their goals. This is in fact a position inimical to the success of any of these movements; grifting starts at home, and it is the white leftist who is more easily conquered by the white liberal, since neither of them have conquered their own whiteness in the first place. But that supporting them generates positive benefits for all can only be argued against if you value the lives and comforts of some over others; those who value the general benefit first can see a clear path.

It is that clarity that gives meaning makers license to create the vistas of the future. It is the “Mandate of Heaven” that endorses the artists, a general operating license to create. Because the material impact of the present is louder than the noise of Capital, there an outburst of fertility and growth, the very seeds of hope, breaking out in the midst of this Surrealism. It is with the tools of meaning making, and the canvas of the crisis, that people escape the real.

[antoine-roquentin]

i’ve noticed that my shorthand critique of the “south park caused anti-semitism” theory of media has been getting some attention, and it’s funny cause it dovetails with another round of “the youtube algorithm is responsible for turning everybody into nazis” rhetoric as well, sparked by a recent new york times article. this sort of navelgazing is pretty popular because it works nicely with beliefs that both elites and liberals in general have, namely, that public opinion needs to be managed by an enlightened few, that some people are too stupid to participate in civic life and that’s why right wing populists get elected, and that if people are educated correctly, they will simply accept that liberalism is the best model for society. in short, it’s behaviorism, namely, the hypodermic needle model of media.

the liberal elite in interwar america believed themselves to be creating a better society through management of public opinion. figures like walter lippman were committed to benevolent elite rule through the manipulation of opinion, the “manufacturing of consent”. many of them came out of the milieu of manipulating popular opinion through propaganda work in the first world war, successfully convincing americans to join and support the british side in that war. edward bernays, for instance, worked for the committee on public information, the “largest propaganda machine the world had ever seen“, before becoming the intellectual forebear of the public relations industry in america. he and other similar figures, like lippman, carl byoir, and charles merriam (who combined behaviouralism with political science), were the leading lights of the “Progressive” movement of the time. they relied on the notion that media was passively consumed by people, who simply accepted the claims made without hesitation and then acted accordingly. the psychological theories behind this found form as a body of work known as behavioralism. human beings had a set of limited or “latent” responses to stimuli. by providing the correct stimuli, human beings could be made to behave accordingly. one day, society would be governed by the truly intelligent who would suss out the correct stimuli through trial and error and then apply them to the masses, a society of pavlov’s dogs. this top-down model not coincidentally empowered liberal elites to do what they will without any input from the masses.

this was termed the “hypodermic needle” or “magic bullet” model of media. both of these are medical terms, the latter referring to a drug that treats only the disease without any side effects, and that’s quite telling. american progressives have traditionally exalted medicine as a neutral, rational way to develop a better society. many were advocates of eugenics as a form of medicine, “cleaning” the human race of its “unfit” members. recently, there’s been a strong resurgence of interest in eugenics, behavioralism, and the use of medical terminology to describe media (viral video, using the metaphor of contagion).

proponents of the model in the 1930s referred to the success of the nazis in their use of mass media (ironically, using the same propaganda techniques they’d developed. joseph goebbels was known to be a reader of bernays’ books) as well as the payne fund studies, a series of works done on the responses of children to movies with poor methodology and funded by oil magnates hoping to drive moral panics (the hays code was strongly influenced by them), and the panicked reaction to the 1938 orson welles radio production of war of the worlds in support. of course, all three of these shared very specific material conditions of the people involved that drove them to react in the manner they did apart from the media involved in persuasion. for the decade after the first world war, while germany muddled along without growth but also without significant collapse, the nazis failed to attract more than a few percentage points of electoral support, despite consistently using similar tactics. it was only after the economic collapse of germany, when the economy had shrunk by about a quarter, that the nazis gained traction. even then, this was by using the failures of a liberal constitution to turn their electoral base, only one third of voters who were largely based in rural areas and included almost nobody in the major cities, into a workable governing coalition, particularly by playing on the fact that german liberals feared communism much more than nazism. likewise, the panic over war of the worlds was largely a myth created by newspapers which feared they were losing their audience to a new, more dynamic form of media and wanted to stoke a moral panic (see a parallel with the nyt story?). those who were convinced that an invasion was occurring, according to a study done afterwards (in part by theodor adorno), for the most part had only heard a bit and were concerned about a german invasion, given the heightened geopolitical tensions at the time, or were from the town of concrete, washington, which suffered a blackout midway through the performance.

you can see the same sort of threads in the nyt story, while the important parts go ignored by twitterati eager to engage on the most superficial level. “young men discover far-right videos by accident“ thanks to “YouTube and its recommendation algorithm“, “the most frequent cause of members’ “red-pilling”“ according to a study done by the NED(ie western intelligence)-funded bellingcat, after which they fall “ down the alt-right rabbit hole” as passive subjects reacting to stimuli. clearly, these videos spread like a contagion, and it’s our job to ban them in favour of much more legitimate content that supports major western foreign policy objectives. oh wait, hold up, mr cain was a “college dropout struggling to find his place in the world“, at a time of wage stagnation and a tough job market for newer entries that’s especially pronounced as you go further down the education ladder? he “grew up in postindustrial Appalachia”, an area destroyed by rapacious neoliberalism that has increasingly seen its industries move offshore in search of lower wages, its most dynamic members leave for major cities due to a lack of jobs, and those that remain become increasingly socially isolated, prompting them to either resort to social media or kill themselves through drugs and guns in what famed economist angus deaton calls “deaths of despair” (not to mention the limiting of public spaces to those who can pay, another aspect of neoliberalism, which particularly drives teens like mr cain into "online games with his friends”)? in a world where capitalism justifies itself by telling those it fails over and over that it’s their own fault, that they need to improve themselves and that there is no such thing as structural problems because, in the words of margaret thatcher, “there is no such thing [as society]! only individual men and women”, mr cain was drawn to propaganda masquerading as a self-help grift with an emphasis on supposedly knowing more than the brainwashed masses (”To Mr. Cain, all of this felt like forbidden knowledge“)?

most of all though is the fact that most of the people cain watched are either funded directly or take most of their talking points from a network of right wing intellectuals cultivated by major dark money backers for decades. david rubin takes money from dennis prager, who in turn is funded by fracking billionaires and evangelical christians the wilks brothers, and the bradley foundation, who have funded literally every major right wing cause of note. lauren southern is only famous because she worked for rebel media, funded by much of the oil industry including the kochs as well as the bradley foundation. paul joseph watson is associated with ukip and its funder arron banks. gad saad is funded by molson coors, whose corporate heads not only once praised hitler but founded the most famous republican think tank in the country, the heritage foundation. two of the major members of the “intellectual dark web”, charles murray and christina hoff sommers, work directly for the heritage foundation. and other youtube luminaries of note, like alex jones, thunderf00t, and stefan molyneux, make their money solely by doing interviews with these people and by citing material produced from these think tanks. in a world where inequality is increasingly dividing the rich and the working class, the former spend more and more on maintaining the division, while the latter are driven into a state of fear in which absurd theories about the collapse of western civilization and their replacement with latin american and muslim people seems much more reasonable. There’s also the social isolation that makes youtube celebs and discord chat buddies seem less like distant weirdos and more like the only friends one has. 

the solution, of course, is to modify youtube’s algorithm. just a bit of top-down tweaking to educate the masses on their correct course. surely, nobody would be stupid enough to think that the material conditions created by the neoliberal elite in the past few decades has driven a complete collapse in trust in american society, to the point where only a third of americans "trust their government “to do what is right”“, compared to over 80% of chinese people. surely this breakdown in trust is due to youtube and not the complete economic decimation of the country by its elites, to the point where many rural counties have not even recovered the jobs they lost a decade ago. a redistribution of wealth should not even be on the table, because material conditions play no part in how people react to media. just accept your daily helping of bullshit from the bourgeoisie and never question them when they say certain people need to be censored, because the powers you let them have will never be abused or turned against you in any way. and hey, don’t listen to any critiques of behaviorism, because it’s not like anarchists blew that shit out of the water in the 1950s.

[revlyncox]

Dreamers (2021)

Working toward a better world, a world of racial justice and an end to interlocking oppressions, requires imagination. On this weekend when we remember the Rev. Dr. Martin Luther King, Jr., let's also consider both the history of civil rights and the unbounded creativity of speculative fiction by writers of color as sources of inspiration. 

Expanded and revised for the Washington Ethical Society, presented January 17, 2021. 

“We are creating a world we have never seen,” writes Adrienne Maree Brown in Emergent Strategy. On this weekend, as we remember the legacy of the Rev. Dr. Martin Luther King, Jr., support a peaceful transfer of power, and recommit to his legacy and the work of civil rights yet to do, it may seem like a luxury or a distraction to engage with imagination. It is not. Just like we cannot allow oppression to steal our joy, we cannot let it steal our imagination. Neither threats of violence, nor attempts to push us into re-creating a fictional and regressive society of the past, nor manufactured austerity preventing relief from reaching working people, nor white supremacy in any form should be allowed to steal our imagination. Our ability to dream of a better world is a matter of collective survival.

What does it take to dream big? What fuels our ability to imagine a future without limits like racism, classism, and sexism? Entering a dream state where equality is possible takes some practice. Music can get us there. Listening to activists who are moving our society forward can help us get into that frame of mind. Great art can invite us into that kind of transformational trance.

Dreaming is important. Dreaming gives us creativity, energy, and a warm vision around which we can gather a community. Dreaming is not enough. Once we have imagined a better world, we have to (we get to) build it, to keep building it, and to rebuild the parts that got torn down when we weren’t paying attention. The next step is to use those dreams as a doorway to action.

Dr. King’s words and actions demonstrated connections between systemic racial inequality, economic injustice, war, threats to labor rights, and blockades to voting rights. All of those forces are still relevant. He and the other activists of his era left a very rich legacy, for which we are grateful. We are not done.

I’ll be drawing today from Dr. King’s 1963 work, “Letter from a Birmingham Jail.” (Also available as an audio file from the King Institute.) I think the critiques he offered in that letter are still valid, especially for us in this community that strives to be anti-racist and yet must acknowledge that we are impacted by the norms of what King calls, “the white moderate.” His letter was a response to Christian and Jewish clergy, who had written an open letter criticizing nonviolent direct action. Though Ethical Culture uses different language and methods than our explicitly theist neighbors, I think it is incumbent upon us to hold on to the accountability that comes with being part of the interfaith community. So I believe this letter is written to us as well. Dr. King wrote:

I must confess that over the last few years I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the … great stumbling block in the stride toward freedom is not the White Citizens Councillor or the Ku Klux Klanner but the white moderate who is more devoted to order than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says, “I agree with you in the goal you seek, but I can’t agree with your methods of direct action”; who paternalistically feels that he can set the timetable for another man’s freedom; who lives by the myth of time; and who constantly advises [us] to wait until a “more convenient season.” Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will. Lukewarm acceptance is much more bewildering than outright rejection.

I would like to think that, in this community, we have made some progress since 1963, and that majority-white communities have stopped explicitly trying to slow the pace of civil rights. Indeed, WES can be proud that racial justice has been woven into its goals from the beginning, though we must also be honest that a perfectly anti-racist history is unlikely. At the same time, I see people who claim to be progressive rushing to calls for “civility” or “unity” without accountability. Understanding the direct link between the intended audience of this letter and the people and communities with which we have kinship today is an act of imagination that we must embrace in order to learn from the past and to continue Dr. King’s legacy. “Letter from a Birmingham Jail” can help us understand why we need to dream of something different in the world.

We need dreams and we need plans. We seek inspiration as we continue to work toward bringing a dream of economic and political equality fully into reality.

One place I turn for inspiration is toward socially conscious science fiction. Looking at how the art form has offered critiques of what’s wrong and pathways to what’s right, I see suggestions for how we can nurture the dream of a better world.

Science fiction has even helped me understand spiritually-connected social movements, such as the one depicted in Parable of the Sower and Parable of the Talents by Octavia Butler. The series depicts a self-governing poetic community that tries to live sustainably in an environment affected by catastrophic climate change, and that maintains an improbable vision of exploring the stars. The poetry uses the word God, but not in the way that it is normally used. Recognizing that WES is not a community that makes use of theism, I hope you’ll be able to hear how that metaphor is used in the world of the story. In Parable of the Talents, the main character, Lauren Olamina, writes a poem for her community:

God is change

And hidden within change

Is surprise, delight,

Confusion, pain,

Discovery, loss,

Opportunity and growth.

As always, God exists

To shape

And to be shaped 

(Parable of the Talents, p. 92)

In the book, the community that reflects on change in meditation and song is able to use that energy to maintain resilience, even in the face of white supremacist violence and criminalization. Butler imagines an inclusive community led by People of Color who strengthen and encourage one another, inject their strategic planning with an expectation for backlash, and still imagine and make their way toward a better world. Her books provide inspiration to those who know that the negative extremes of the world of the story are possible.

Socially conscious science fiction spins dreams that are extreme, that challenge us in good ways. In science fiction and in practical experience with progressive movements, we learn that dreams need help to become reality.

The alternate universe where justice rolls down like water may seem too fantastic to believe, it may be cobbled together in ways that seem mis-matched to mundane perceptions, and it will certainly take work to achieve. Nevertheless, like Dr. King, I believe “we must use time creatively.”

Dreams Are Extreme

The first thing to note about dreams, whether sleeping or socially conscious, is that they are extreme. Things that would be totally absurd or unthinkable in everyday reality are woven into the fabric of a new vision. The dream might be a positive one, in which we imagine what it would be like to live in a better world. On the other hand, dystopian dreams can also be effective at stirring us to action. In an imagined world, we are met with the possibility that a flaw in our current society might go too far. Absurdity comes uncomfortably close to the truth.

Dr. King spoke about the role of discomfort in “Letter from a Birmingham Jail,” saying that nonviolent direct action is meant to bring that discomfort to bear so that those in power will sit down and negotiate, to recognize people of good conscience. This is different from using violence as coercion, which is destructive to democracy; this is using peaceful means to declare the right of people to have a voice in what concerns them. Dr. King writes:

Nonviolent direct action seeks to create such a crisis and establish such creative tension that a community that has consistently refused to negotiate is forced to confront the issue. It seeks so to dramatize the issue that it can no longer be ignored. I just referred to the creation of tension as a part of the work of the nonviolent resister. This may sound rather shocking. But I must confess that I am not afraid of the word “tension.” I have earnestly worked and preached against violent tension, but there is a type of constructive nonviolent tension that is necessary for growth.

Tension has a place in literature and drama that can also be used for racial justice. I once served as an intern at a regional theater. In one of the plays we presented that year, the plot hinged on something unexplainable and highly improbable, which is one definition for science fiction. It was the 1965 play Day of Absence by African American playwright Douglas Turner Ward. In the story, white citizens of a racist town awaken one day to find that all of the African American residents have mysteriously disappeared. They slowly come to realize that they cannot function without the neighbors they mistreated and took for granted. Rather than try to solve their problems, they spend the rest of the play panicking and blaming each other in comedic ways.

Between the satirical script, the exaggerated makeup, and the abstract set, the show turns reality inside out in an effort to alter the audience’s collective conscience. Day of Absence shines a spotlight on the links between racial oppression and economic oppression, and is an incitement to join a movement for change. Consistent with the Revolutionary Theatre aesthetic, the play is meant to make people uncomfortable. We should be uncomfortable with the real systems of inequality parodied in the play.

It worked. Audiences were uncomfortable. Some patrons were able to take that discomfort and use it to grow. Some patrons were not ready to deal productively with their discomfort. For art or spirituality or dreams or anything else to offer the chance for transformation, creating the opportunity can’t wait until everyone is equally ready to begin the journey.

One goal of satire is to take something that is true and to exaggerate it until the truth cannot be ignored. When that something is oppression, making art that can’t be ignored and suggesting a justice-oriented overhaul to society is going to seem extreme to some people.

Speculative fiction by writers of color, even when not satirical, can also use exaggeration for a positive effect. The 2019 HBO Watchmen series explored this, creating an alternate history that lifted out problems with racism and policing in our own timeline. The Broken Earth trilogy by N.K. Jemisin explores extremes of climate change and identity-based exploitation, and weaves in glimpses of generational trauma between parents and children trying to survive in a society that rejects their wholeness. Extremes in literature can reflect back to us the plain truth.

Similarly, a dream that draws people together for the hope of a society that is very different from what we have, a dream that re-imagines the future of justice and economic opportunity, is going to be considered extreme, which is not a good thing by some standards. Every time there is a popular movie or TV show in the science fiction/fantasy genre that uses multiracial casting, and every time a speculative fiction novel by a writer of color receives sales or awards, there are claims that social justice warriors are running amok, or that trends have gone too far. Allowing for multiracial imagination is considered a violation of balance, a bridge too far. Inclusion is considered extreme, rather than a tool for bringing imagined futures into being.  

Dr. King explored this critique of extremism. In “Letter from a Birmingham Jail,” he expresses some initial frustration at being labeled an extremist for his peaceful methods. It seemed that any movement toward change was too radical for the white moderate clergy. But the status quo was not and is not acceptable. Dr. King writes:

So I have not said to my people: "Get rid of your discontent." Rather, I have tried to say that this normal and healthy discontent can be channeled into the creative outlet of nonviolent direct action. And now this approach is being termed extremist. But though I was initially disappointed at being categorized as an extremist, as I continued to think about the matter I gradually gained a measure of satisfaction from the label. Was not Jesus an extremist for love: "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you." … (Dr. King gives a few more examples before he goes on.) So the question is not whether we will be extremists, but what kind of extremists we will be. Will we be extremists for hate or for love? Will we be extremists for the preservation of injustice or for the extension of justice? … Perhaps the South, the nation and the world are in dire need of creative extremists. (paragraph 24)

I believe the nation and the world are in need of creative extremists. We need dreamers. We need bold playwrights, courageous writers, and artists who cannot be ignored. We need the power to imagine a more just and radically different future.

Dreams Need Help to Become Reality

Another point that connects science fiction with visions of equality is that dreams need help to become reality. We hear often that “the arc of the universe is long, but it bends toward justice,” but the unwritten part of that is that actual people have to do some bending. Dr. King wrote about that, too; though he uses “man” in a way that was common at the time to mean people of all genders, and he invokes his own religious tradition, we can all hear the collective responsibility in this passage. In his “Letter from a Birmingham Jail,” Dr. King wrote:

Human progress never rolls in on wheels of inevitability; it comes through the tireless efforts of men willing to be co workers with God, and without this hard work, time itself becomes an ally of the forces of social stagnation. We must use time creatively, in the knowledge that the time is always ripe to do right. Now is the time to make real the promise of democracy and transform our pending national elegy into a creative psalm of brotherhood. Now is the time to lift our national policy from the quicksand of racial injustice to the solid rock of human dignity. (paragraph 21)

We can and should have hope. We still need to act according to our values. No act of encouragement, no vote cast, no letter written is a wasted effort. We must use time creatively. In the case of arts, literature, and entertainment, we must also use time travel creatively. Progress does not happen by accident.

Nichelle Nichols, who played Lieutenant Uhura in the original Star Trek series, spoke about the creation of her character and why she chose to stay on the show. None of it was an accident. When she first met with Gene Roddenberry, she was in the middle of reading a book on Uhuru, which is Swahili for freedom. Roddenberry became more convinced than ever that he wanted a Black woman on the bridge of the Enterprise. Nichols said:

When the show began and I was cast to develop this character – I was cast as one of the stars of the show – the reality of the matter was the industry was not ready for a woman or a Black and certainly not the combination of the two (and you have to remember this was 1966) in that kind of role, on that equal basis, and certainly not that kind of power role.

Nichols was also an accomplished singer and stage actress. The producers never told her about the volume of fan mail she was receiving. She was considering leaving the show to join a theatrical production headed for Broadway, when she was at an event (probably a fundraiser for the NAACP, but Nichols doesn’t remember clearly) and was asked to meet a fan. The fan turned out to be the Rev. Dr. Martin Luther King, Jr. He told her how much he enjoyed the show, and that it was the only show he and his wife allowed their children to stay up late to watch. She told him that she was planning to resign. “You cannot!” he said. Nichols goes on:

Dr. King said to me, ‘Don’t you understand that you have the first non-stereotypical role in television in a major TV series of importance, and you establish us as we are supposed to be: as equals, whether it’s ethnic, racial, or gender.’ I was breathless. ‘Thank you, and Yes, I will stay.’

Nichols’ decision to stay had a ripple effect. Whoopi Goldberg said that the first time she saw Lieutenant Uhura on television was a major turning point for her as a child. Mae Jemison, the first African American astronaut in space, spoke about Uhura as an inspiration. Stacey Abrams is a fan.

The inner workings of a TV show with cheesy special effects, beloved as that show may be, might seem inconsequential to the future of human rights. I maintain that anything that expands our ability to dream of a better world is necessary. Stories that give us building blocks for change make a difference. And representation matters. People are hungry for diverse, respectful, innovative stories. Representation increases the chances that someone from a marginalized group can get the resources to tell their own stories rather than relying on the dominant group to borrow them. In this age of communication, it is possible to engage people from all over the planet in a conversation about our shared future. The trick is that we have to work to make sure all of the voices are included. The dream of a better world needs people who can make it a reality.

Imagination is key, and it is a starting point. In Emergent Strategy, Adrienne Maree Brown writes:

Science fiction is simply a way to practice the future together. I suspect that is what many of you are up to, practicing futures together, practicing justice together, living into new stories. It is our right and responsibility to create a new world. What we pay attention to grows, so I’m thinking about how we grow what we are all imagining and creating into something large enough and solid enough that it becomes a tipping point.

Earlier, you heard another quote from the book, in which Brown names the Beloved Community that we can use imagination to grow ourselves into. She names “a future without police and prisons ... a future without rape … harassment … constant fear, and childhood sexual assault. A future without war, hunger, violence. With abundance. Where gender is a joyful spectrum.”

Brown frames this imagined future world, this Beloved Community, as a project of both imagination and community organizing. A better world is possible.

Conclusion

The arts, in particular science fiction, can ignite a kind of a dream state. By using time and time-travel creatively, we can envision a world of justice, equality, and compassion. We have yet more ways to craft stories and plans that respect the inherent worth and dignity of every person. The dream of economic equality, the dream of equal voting rights, the dream of equal protection under the law all need foundations built under them.

If we wish to count ourselves among the dreamers, let us take action. We can continue to build coalitions with partner organizations of other faiths and cultures. We can send representatives to workshops and meetings, and listen carefully to their findings when they return. We can read about dismantling oppression and share what we find with each other.

This community is a place where we can dream freely. Let us use time effectively. Let us enter into the powers of myth, creativity, and art to imagine a better future. And then let us work and plan to make that better future come to pass. May our dreams refresh us and energize us for the tasks ahead.

May it be so.

[andrewuttaro]

American Christianity’s Death by Trump

This conversation could’ve very easily been had before January 6th, 2021. It should’ve happened on a massive scale in 2016. Some of us have had this conversation in small groups and through blog posts exchanged on forums. Some whole Churches have even put out statements and memorandums and even condemnations. Not enough. After that date, this conversation is imperative for everyone who considers themselves a Christian in the United States of America.

I know you read the title. If you bothered to read this post, you must believe there is something sincere and worthy here. I don’t think its hard to see. Do you? Is American Christianity dying because of the influence of President Donald Trump? If you don’t think that’s true you probably don’t think its even remotely true. I’ll get to you in a minute; but if you’re someone who maybe even endeavors to wear a cross or crucifix around your neck and you don’t think he’s the death of us, but you’re close to thinking that… how does this image make you feel?

Used? I know Christians who tell me this event in June 2020 made them feel used. Yeah, the ones I’m thinking of voted for him before and after this event. If you don’t think he’s the death of us, then you probably have a couple words about Abortion or “religious liberty” on deck. Sure, as a practicing Catholic I can attest to voting in this country as a double-edged sword. Two dominant political parties: neither represents the entirety of our beliefs, no nationally viable party here probably ever will. We all vote for a candidate in spite of their disagreements with us on certain beliefs. It’s been the Christian way since the rise of modern democracy.

But save your abortion and religious liberty defenses. They’re not enough. Not now, if they ever were. Not with this man. Only God will finally judge his soul, but tell me honestly: do you think he’d ever been inside that Church? Do you think he knew where it was before the day he ordered the tear gas to clear his way there? Do you think he saw that book he held aloft as anything more than a political weapon? Does he know Christian faith as anything more than a political tool? And let’s not pretend its just about the man himself. Trump World, all those who support him including a broad swath of the Christian religious elite in this country, has turned a blind eye to the more authoritarian actions for what? Political expediency? We can now abandon any religious principle for what, desire to follow a political leader? That thinking has now made publicly professed Christians into accomplices in an Insurrection.

One last thought to the crowd who feels he’s not the death of us but not by a lot. Perhaps you think him, and his movement are a passing torment; and true followers of Christ will soon come to their senses to how they were swindled by this great swindler of American history. Even if Jesus-following Americans see the light of a Post-Trump world (if such a thing will exist anytime soon) would our revival matter to anyone beyond us? What has this President, who overwhelmingly carried at least one Christian demographic group in both his elections, done to our credibility, our witness to Jesus Christ? What has he done to our mission? Nothing we will be able to repair in my lifetime, not in the public life of this country.

Now for you folks who, if you’re still reading, are cringing at my dramatics: I won’t address American Evangelicals here or the myriad low-liturgy Protestants who effectively belong to that group as well; I don’t know your life experience the way I know the Catholic life experience in this country. So, here’s some thoughts on that: 48% of American Catholics identify as Republicans, 47% as Democrats according to a recent Pew Research Report. You may look at those numbers and say religion doesn’t really matter to most Catholics in their political lives if there isn’t a consensus, right? Well, apart from American Evangelicals who voted for Trump in both of his elections at rates at or above 90%, every Christian religious group in this country is split nearly down the center like Catholics. What should we gather from this: perhaps the Gospel goes different ways in different places? That’s probably right but this is different.

The Gospel doesn’t go any way with this man. If you call him the sinful doer of God’s Will please then also give that title to the far more respectful man succeeding him; a man who has been inside a Church for something other than a funeral recently. Yes, we Christians must discern our vote and often finally do the democratic duty in spite of half our beliefs; but this man occupies a whole different eschatological plain than the average politician. Christians need to respond a certain way to politicians like this. An Insurrection of the same caliber consisting of predominately non-white dissidents would’ve been a bloodbath and I don’t think you have a leg to stand on disagreeing with that considering this past summer. How do our black and brown brothers and sisters hear our witness to the Gospel after this crowd gets waved into the Capitol and take selfies with the police like some kind of anti-democratic festival? The President of the United States incited an Insurrection that law enforcement gave preferential treatment to and you still want to defend whoever American Conservatism tells you to in the name of Jesus?

Call all politicians liars, cheats and sinners if you want. I won’t argue against that point. But no leader of the free world in modern history has so decisively and shamelessly used Christianity and its place in American history and contemporary life as a weapon like Donald Trump has. That tear gas bible scene was just the most obvious incarnation of it. If this man’s public life has even inclined a single soul toward the Gospel of Jesus Christ than it is truly God’s miraculous doing. He breathes no sincere word of Jesus’ message and no number of my fellow Catholics can be confirmed to the Supreme Court to further God’s will under this man’s reign. If he is not the modern Nero, enjoying musical accompaniment as Rome burns, then nobody is. If any Christian stands by a political demagogue of this caliber they do so at the detriment of the truth of the Gospel of Jesus Christ.

Before the Insurrection, the biggest media conglomerate bearing the title of “Catholic”, Eternal Word Television Network (EWTN), was already silencing any voice that went against their idol in Donald Trump and his agenda. Right-Wing Catholicism in this nation has seen prominent Priests and Bishops support America’s authoritarian to the point of calling on Pope Francis, the leader of the Catholic Church, to resign! Anyone who doesn’t adhere to Trump, the secular icon of neo-conservatism, evidently isn’t good enough to even lead a religious institution. America’s most well-known Catholic Bishop, Cardinal Timothy Dolan of the Arch-Diocese of New York, has slow peddled any criticism of Trump to this point and still only tacitly criticizes him in the aftermath of this attack on American Democracy. What has become of us Americans who also venture to call ourselves Christians?

The only reason there are any self-identifying Christians supporting him is by way of cultural comfort. Some find it easy to support him given their place in this nation’s socio-religious structure. Some find it advantageous to support him for a variety of reasons that find there way back to the love of money. Finally, still others support him for the sinister dreams of the perversion of the Gospel best called Christian-Nationalism. I know it for fact that members of that last group broke into the Capitol. Those who do not identify as Christians are watching and nothing this man has done has made their hearts softer to the message of the Gospel. If you can’t recognize that you are only deceiving yourself now; and indeed, the Gospel isn’t truly your highest priority.

I will turn 27 years of age this, our Lord’s year 2021. My generation has as many who identify as agnostic, atheist or nonreligious as we do all religious. For my generation, the Christian faith is not growing; and the wisdom of old age will not restore it for the millions of us who never knew it in the first place. This ugly episode has certainly converted none of us. I acutely remember the day after he was first elected: I was a Youth Minister and sat in a staff meeting as we all looked down at our hands dumbfounded. How would we ever teach the faith with this cloud hanging over our heads? How would we even be credible? My fears that day in 2016 were fully confirmed on January 6th, 2021.

American Christianity will not die because of Donald Trump. Yes, Christianity will sure enough persist in this country for as long as it lives. Religion is always culturally entrenched, and the religion of Jesus Christ will likely always be somewhere entrenched in the life of this nation. But if the Christians of this country stand by or, worse more, cheer on future authoritarians like Donald Trump, our witness to the Gospel of Jesus will be void of all meaningful mission and bankrupt on a moral level that would alienate us from the face of God.  Such a fate is tantamount to the death of the Christian faith in this country and the sooner we realize this sooner we can envision someday when we begin to make it right.

[lecinemabraque]

Divine Intervention: Elia Suleiman’s Symbolic Approach to a Distinctively Political Narrative

I moved to Palestine in 2018 having never been there before. I had never been to the middle-east before. I had very little familiarity with Islam. I did as much research as I could before moving there, but was given very little lead-time. So despite my best efforts, I arrived very much tainted with ignorance and unchallenged prejudices. I learned a tiny bit of Arabic (the wrong dialect) and familiarized myself with the basics of the conflict with Israel. Then, in the middle of the night, I arrived at the Tel-Aviv airport, slipped into an Arab taxi, crossed the threshold into the West Bank having never seen Israel by day, and into a tiny dormitory in the village of Abu Dis, just on the other side of the massive Apartheid wall on the outskirts of Jerusalem.

I learned, very quickly, that Abu Dis is about a mile or two from Ma’ale Adumim, an Israeli settlement. It’s the largest settlement in the West Bank. It is surrounded with walls and armed guards. The inhabitants fall into two groups: extremists who believe all the land in the West Bank is their god-given right, and ignorant bourgeoise who don’t even really realize they are in the West Bank, but simply a suburb of Jerusalem. This second group often cause more problems than the first one.

A few months before my arrival in Abu Dis, a settler from Ma’ale Adumim accidentally made a wrong turn, left the security of his settlement behind, and wound up in the village of Al Azarea. This is an area of the West Bank where neither the Palestinian Authority has a presence, nor the Israeli military. It’s the Wild West. Or Wild West Bank. The settler was noticed relatively quickly, and chased by the locals. Realizing his mistake, he fled through unknown roads, finally ending up in front of the dormitory I would eventually move to. The Palestinian locals surrounded his car with flaming dumpsters, broke his windows and attempted to extract and execute the man. I don’t know how long the incident lasted, but eventually the Israeli military stormed into the area, tear gassed everyone and brought the settler back to safety.

This was a terrifying story to learn of only two or three days into my commitment to making Abu Dis my new home. I’m a Germanic American foreigner. One of only two that I knew about in town. What’s to protect me from being mistaken as a settler? Am I a colonizer here to scrape away the dregs of the culture and land these people have been struggling to protect for 70 years? Not too long after, I was told I was safe because I didn’t dress like a settler. You can tell from the outfit. Settlers have the long curls on their head, the tassels at their hips, beards, black hats and vests. I was clearly just a foreigner, which isn’t the same thing.

In Elia Suleiman’s Divine Intervention (2002) we begin with a scene eerily familiar to the one that occurred outside my eventual home in Abu Dis, but with a single major variation. The locals are chasing the settler, easily identifiable by his striking attire, though his clothing is not the clothing of religious orthodoxy; it is distinctively agnostic. He is dressed as Santa Claus.

This film elevates Santa Claus, the innocuous symbol of Christmastime for all religions, to that of a colonial settler. A figure so hated that a wrong turn in the West Bank could prove fatal. A figure which immediately conjures the erasure of their culture, the murder of their children, and the expulsion of their friends and family from their homeland for nearly a century. It is interesting to approach this creative decision from the perspective of an American, because the closest cultural connection I have is the common refrain by religious dogmatics in America when confronted with non-religious symbols throughout the month of December. “Happy Holidays” draws the ire of many of my neighbors here. You’ll not be hard pressed to find yard signs that say “Merry Christmas Spoken Here”.

Isn’t Santa Claus the ultimate “Happy Holidays?” He, by his very nature, takes the Christ out of Christmas, as the popular refrain goes. He can sell you a Coca-Cola for the holidays regardless of your personal beliefs. Christmas is a time for presents. He shifts the entire narrative of the holiday towards the act of giving (or possibly receiving) rather than the birth of Christ.

How does this relate to Palestine and Israeli settlers? For those of us who were raised Christian, it’s hard to separate the birth of Christ with the town of Bethlehem. Bethlehem is located in the West Bank, on the other side of the Israeli separation wall. The people of Bethlehem live under military occupation. Bethlehem is also home to Dheisheh refugee camp, the largest refugee camp in the West Bank. It is filled with families of those who were displaced by the Israelis when they took over Palestine in 1948. Removing the Christ from Christmas is also removing Palestine from Christmas. It is the erasure of its historical and cultural significance. It is cultural colonialism. Just as the settlers steal the land from the Palestinians, and claim that it was always theirs… so too does capitalism extricate the political, social, and historical realities from that land and the holiday associated with it. A Santa Claus costume is indeed the garb of a settler. He is colonizing the mind of the world, utilizing the resources he finds most useful and erasing the narratives he finds politically inconvenient.

From this uncomfortable equation, we get our opening images of the film. Something familiar: a group of children chasing Santa Claus. But they are not after his presents. They are after him (as the knife jutting out of his chest reveals.) Moreover, they are after the narrative he has co-opted. He needs to be extinguished so they can make an attempt at reclaiming their history, their culture, and their land. All this… and we haven’t even reached the opening credits yet.

It is with this that Suleiman indicates to the audience the mode within which he is working. He tells a single narrative, but one that feels like a series of disparate vignettes à la Roy Andersson. He is telling us that the apparent incongruity is not as it seems. He is also showing us that in Palestine, everything is political. Every Palestinian’s existence has been so thoroughly politicized that simple absurd images cannot help but become pregnant with subversive meaning. If you choose to remain blind to the politics, you can. You may even find much to enjoy in the comically deadpan mise-en-scène of the film. However, Suleiman offers an indictment of these audience members as well.

A young French tourist approaches an Israeli policeman looking for directions. The policeman doesn’t know the way, and so he enlists the help of his Palestinian prisoner from the back of the van. Bound and with a blindfold over his eyes, the Palestinian offers three clear ways for her to get to Jerusalem’s Church of the Holy Sepulcher. There are two ways to read the scene. Both reveal the political anger brewing just below the droll surface of the gag. The first is simply that the Palestinian knows this land so well that he can give you directions while blindfolded. While the Israeli cop has no idea where to go. He is a foreigner here too. He may have political and military authority, but he is not truly of this land, while his prisoner is.

The second interpretation is the indictment of the apolitical audience member. We can visit Israel as tourists (or visit this film as a sort of cinematic tourist) gaze at the wonderful architecture, eat the food, enjoy the beaches and the lovely weather, all while turning a blind eye to the near century of racist exploitation, disenfranchisement, and genocide occurring right in front of us. It'd be all too obvious if we’d bother to simply engage beyond our own immediate pleasure and convenience.

Both of these interpretations are effective. Both are true. But the tourist is the one who allows this to continue indefinitely. She witnesses injustice and chooses comfort. The Israeli is blind to the irony of his evil. He thinks this is his land. The foreigner has the benefit of an objective vantage point, and remains aloof. So who is the real villain here?

Suleiman has combined the aesthetics of Jacques Tati with a uniquely Palestinian political fervor and sense of subversion. The film needs to be read as the synthesis of both of these elements.