Category Archives: Civil and human rights
In “Stopping Fascism,” his most recent podcast on “Alternative Radio,” writer and social critic Chris Hedges compares the declining Roman Empire with the US in 2017 – both “dominated by a bloated military and corrupt oligarchy.” He adds that just as getting rid of the vain and incompetent Emperor Commodus in 192 AD didn’t stop Rome’s decline, getting rid of Donald Trump won’t stop ours. “The choice is between inept fascists like Trump and competent fascists like Pence. Our republic and our democracy are dead,” as the result of a four-decade takeover by the conservative elite and the corporate state. Hedges goes on to describe what’s happening and detail the only way he sees to counter it.
“Idiots, seeing in such decay the chance for personal advancement and/or profit, take over in the final days of crumbling civilizations. Idiot generals wage endless unwinnable wars that bankrupt the nation. Idiot economists call for reducing taxes for the rich and cutting social service programs for the poor and falsely project economic growth. Idiot industrialists poison the water, the soil, and the air, slash jobs, and depress wages. Idiot bankers gamble on self-created financial bubbles and impose crippling debt peonage on citizens. Idiot journalists and public intellectuals pretend despotism is democracy. Idiot intelligence operatives orchestrate the overthrowing of foreign governments to create lawless enclaves that give rise to enraged fanatics. And idiot professors, experts, and specialists busy themselves with unintelligible jargon and arcane theory that buttress the policies of the rulers. Idiot entertainers and producers create lurid spectacles of sex, gore, and fantasy.
There’s a familiar checklist for extinction, and we’re ticking off every item on it. The idiots know only one word: ‘more.’ They’re unencumbered by common sense. They hoard wealth and resources until workers can’t make a living and the infrastructure collapses. They live in privileged compounds where they eat chocolate cake and order missile strikes. They see the state as a projection of their own vanity. The Roman, Mayan, French, Hapsburg, Ottoman, Romanoff, Wilhelmine, Pahlavi, and Soviet dynasties crumbled because the whims and obsessions of ruling idiots were law.
Trump is the face of our collective idiocy. He is what lies behind the mask of our professed civility and rationality, a sputtering, narcissistic, bloodthirsty megalomaniac. This face in the past was hidden, at least to most white Americans, but with the destruction of democratic institutions and the disempowerment of the citizen, the oligarchs and the kleptocrats have become brazen. They no longer need to pretend. They steal and lie openly. They wield armies and fleets against the wretched of the earth, blithely ignore the looming catastrophe caused by global warming, and cannibalizing the nation. Forget the paralysis in Congress and the inanity of a press that covers our descent into tyranny as if it were a sports contest between corporate Republicans and corporate Democrats or a reality show starring our maniacal president. The crisis we face isn’t embodied in the public images of the politicians that run our dysfunctional government. It’s a four-decade-long slow-motion corporate coup d’état that’s left corporations and the war machine omnipotent, turned our electoral system into legalized bribery, and elevated public figures who master the arts of entertainment and artifice. Trump is the symptom; he is not the disease.
Our descent into despotism began with the pardoning of Richard Nixon, all of whose impeachable crimes are now legal, and the extrajudicial assault, including targeted assassinations and imprisonment, carried out on dissidents and radicals, especially black radicals. This assault, done in the name of law and order, put the organs of internal security, from the FBI to Homeland Security, beyond the reach of the law. It began with the creation of corporate- funded foundations and organizations that took control of the press, the courts, the universities, scientific research, and the two major political parties. It began with empowering militarized police to kill unarmed citizens and the spread of a horrendous system of mass incarceration and the death penalty. It began with the stripping away of our most basic constitutional rights: privacy, due process, habeas corpus, fair elections, and dissent. It began when big money was employed by political operatives such as Roger Stone, a close adviser to Trump, who spread malicious gossip and false narratives, eagerly amplified by a media devoted to profits and ratings rather than truth, until political debate became burlesque.
The ruling elites, terrified by the mobilization of the left in the 1960s, built counter-institutions to delegitimize and marginalize critics of corporate capitalism and imperialism. They bought the allegiances of the two main political parties, and imposed obedience to the neoliberal ideology within academia and the press. This campaign, laid out by Lewis Powell in his 1971 memorandum titled “Attack on American Free Enterprise System,” was the blueprint for the creeping coup d’état that 45 years later is complete.
Our failure to defend the rights of those who are demonized and persecuted leaves us all demonized and persecuted, and now we’re paying for our complacency, trapped like rats in a cage. A con artist may be turning the electric shocks on and off, but the problem is the corporate state. Until we dismantle that, we’re doomed.
Racist, violent, and despotic forces have always been part of the American landscape. They have often been tolerated and empowered by the state to persecute poor people of color and dissidents. These forces are denied absolute power as long as a majority of citizens have a say in their own governance. But once citizens are locked out of government and denied a voice, power shifts into the hands of the enemies of the open society. When democratic institutions cease to function, when the consent of the governed becomes a joke, despots fill the political void. They give vent to popular anger and frustration while arming the state to do to the majority what it has long done to the minority.
This tale is as old as civilization. It was played out in ancient Greece and Rome, the Soviet Union, fascist Germany, fascist Italy, and the former Yugoslavia. Once a tiny cabal seizes power – monarchist, Communist, fascist, or corporate – it creates a Mafia economy and a Mafia state.
Corporations are legally empowered to exploit and loot, and it’s impossible to vote against the interests of Goldman Sachs or Exxon Mobil. The pharmaceutical and insurance industries are legally empowered to hold sick children hostage while their parents bankrupt themselves trying to save their sons or daughters. Banks are legally empowered to burden people with student loans that can’t be forgiven by declaring bankruptcy. The animal agriculture industry is legally empowered in many states to charge those who attempt to publicize the conditions in the vast factory farms, where diseased animals are warehoused for slaughter, with a criminal offense. Corporations are legally empowered to carry out tax boycotts. Free-trade deals legally empower global corporations to destroy small farmers and businesses and deindustrialize the country. Government agencies designed to protect the public from contaminated air, water, and food and usurious creditors and lenders have been gutted. The Supreme Court, in an inversion of rights worthy of George Orwell, defines unlimited corporate contributions to electoral campaigns as the right to petition the government and a form of free speech. The press, owned by corporations, is an echo chamber for the elites. State and city enterprises and utilities are sold off to corporations that hike rates and deny services. The educational system is being privatized and turned into a species of rote vocational training. Wages are stagnant or have declined. Unemployment and underemployment, masked by falsified statistics, have thrust half the country into chronic poverty. Social services are abolished in the name of austerity. The infrastructure, neglected and underfunded, is collapsing. Bankruptcies, foreclosures, food shortages, and untreated illnesses that lead to early death plague a harried underclass. The state, rather than address the economic misery, militarizes police departments and empowers them to use lethal force against unarmed citizens. It fills the prisons with 2.3 million people, few of whom ever got a trial. And a million prisoners now work for corporations inside prisons as modern-day slaves paid pennies on the dollar without any rights or protection.
The amendments to the Constitution, designed to protect the citizen from tyranny, are meaningless. The Fourth Amendment, for example, reads, ‘The right of the people to be secure in their persons, houses, papers, and effects, against unreasonable searches and seizures, shall not be violated, and no warrants shall issue, but upon probable cause, supported by oath or affirmation, and particularly describing the place to be searched, and the persons or things to be seized.’ The reality is that our telephone calls, emails, texts, and financial, judicial, and medical records, along with every website we visit and our physical travels, are tracked, recorded, and stored in perpetuity in government computer banks. The executive branch of government is empowered to assassinate U.S. citizens. It can call the army into the streets to quell civil unrest under Section 1021 of the National Defense Authorization Act, overturning the 1878 Posse Comitatus Act, which prohibited the military from acting as a domestic police force. The executive branch can order the military to seize US citizens deemed to be terrorists or associated with terrorists in a process called extraordinary rendition. Those seized can be denied due process and habeas corpus and held indefinitely in military facilities. Constitutionally protected statements, beliefs, and associations are now criminalized. The state can detain and prosecute people not for what they have done, or even for what they are planning to do, but for holding religious or political beliefs that the state deems seditious. The first of those targeted have been observant Muslims, but they will not be the last. The outward forms of democratic participation – voting, competing political parties, judicial oversight, and legislation – are meaningless theater. No one who lives under constant surveillance, who is subject to detention anywhere, at any time, who can’t protect themselves from corporate exploitation, can be described as free. The relationship between the state and the citizen is one of master and slave, and the shackles will not be removed if Trump disappears.
The coup destroyed the two-party system, labor unions, education, the judiciary, the press, academia, consumer and environmental protection, our industrial base, communities and cities, and the lives of tens of millions of Americans no longer able to find work that provides a living wage, cursed to live in chronic poverty or locked in cages. Perhaps even more ominously, this coup destroyed the credibility of liberal democracy itself. Self-identified liberals such as the Clintons and Barack Obama mouthed the words of liberal democratic values while making war on these values in the service of corporate power, thus rendering these values meaningless.
The acceleration of deindustrialization by the 1970s created a crisis that forced the ruling elites to adopt a new ideology, telling undergoing profound economic and political change that their suffering stemmed not from corporate greed but from a threat to national integrity. The old consensus that buttressed the programs of the New Deal and the welfare state was discredited as enabling criminal black youth, welfare queens, and social parasites, opening the door to an authoritarian populism begun by Ronald Reagan and Margaret Thatcher which supposedly championed family values, traditional morality, individual autonomy, law and order, the Christian faith, and the return of a mythical past. It turns out, 45 years later, that those who truly hate us for our freedoms are not the array of dehumanized enemies cooked up by the war machine: the Vietnamese, Cambodians, Afghans, Iraqis, Iranians, even the Taliban, al-Qaeda, or ISIS. They are the financiers, bankers, politicians, public intellectuals and pundits, lawyers, journalists, and business people cultivated in the elite universities and business schools who sold us the utopian dream of neoliberalism.
We are entering the twilight phase of capitalism. Capitalists, unable to generate profits by expanding markets, have, as Karl Marx predicted, begun to cannibalize the state like ravenous parasites. Wealth is no longer created by producing or manufacturing, but by manipulating the prices of stocks and commodities and imposing a crippling debt peonage on the public. This casino capitalism is designed to prey on the desperate young men and women burdened by student loans, underpaid workers burdened by credit-card debt and mortgages, and towns and cities forced to borrow to maintain municipal services.
This seminal moment in human history marks the end of a long, tragic tale of plunder and murder by the white race. Europeans and Americans have spent five centuries conquering, plundering, exploiting, and polluting the earth in the name of civilization and human progress. They used their technological superiority to create the most efficient killing machines on the planet, directed against anyone or anything, especially indigenous cultures, that stood in their way. They stole and hoarded the planet’s wealth and resources, and believed their orgy of blood and gold would never end. Even now, as we stand on the cusp of extinction, we lack the ability to free ourselves from this myth of human progress. The taxes of corporations and the rich are cut, and public lands are opened up to the oil and gas industry.
The merging of the self with a capitalist collective has robbed us of our agency, creativity, capacity for self- reflection, and moral autonomy. We define our worth not by our independence or our character, but by the material standards set by capitalism: wealth, brands, status, and career advancement. We’ve been molded into a compliant and repressed collective, a conformity characteristic of totalitarian states. And when magical thinking doesn’t work, we’re told and often accept that we are the problem. We must have more faith, we must try harder.
What does resistance look like now? It won’t come by investing hope in the Democratic Party, which didn’t lose the election because of Comey or the Russians, but because it betrayed working men and women on behalf of corporate power and used its machinery to deny the one candidate, Bernie Sanders, who could have defeated Trump, from getting the nomination. Resistance will entail a personal commitment to refuse to cooperate in large and small ways with the machinery of corporate power.
In the conflicts I covered as a reporter in Latin America, Africa, the Middle East, and the Balkans, I encountered singular individuals of varying creeds, religions, races, and nationalities who majestically rose up to defy the oppressor on behalf of the oppressed. Some of them are dead, some are forgotten, most are unknown. These individuals, despite their vast cultural differences, had common traits: a profound commitment to the truth, incorruptibility, courage, a distrust of power, a hatred of violence, and a deep empathy that was extended to people different from them, even to people defined by the dominant culture as the enemy. They are the most remarkable men and women I met in my 20 years as a foreign correspondent, and to this day I set my life by the standards they set.
You have heard of some, such as Václav Havel, whom I and other foreign reporters met during the Velvet Revolution in Prague in 1989. Others no less great you may not know, such as the Jesuit priest, Ignacio Ellacuría, who was assassinated in El Salvador in 1989. And then there are those ordinary people – although, as the writer V.S. Pritchett said, ‘No people are ordinary’ – who risked their lives in wartime to shelter and protect those of an opposing religion or ethnicity who were being persecuted and hunted. To some of these ordinary people I owe my life.
To resist radical evil is to endure a life that by the standards of the wider society is a failure. It’s defying injustice at the cost of your career, your reputation, your financial solvency, and at times your life. It’s being a lifelong heretic, accepting that the dominant culture and perhaps, and maybe even especially, the liberal elites will push you to the margins and attempt to discredit not only what you do but your character. When I returned to the newsroom at the New York Times in 2003, after denouncing the invasion of Iraq and being publicly reprimanded for my stance against the war, reporters and editors I’d known and worked with for 15 years lowered their heads or turned away when I was nearby.
Ruling institutions – the state, the press, the church, the courts, and academia – mouth the language of morality, but they serve the structures of power, which provide them with money, status, and authority. Individuals who defy these institutions, as we saw with the thousands of academics who were fired from their jobs and blacklisted during the McCarthy era, are purged and turned into pariahs. All institutions, including the church, as Paul Tillich wrote, are inherently demonic. A life dedicated to resistance has to accept that a relationship with any institution is temporary, because sooner or later that institution is going to demand acts of silence or obedience your conscience won’t allow you to make. Reinhold Niebuhr labeled this capacity to defy the forces of repression ‘a sublime madness in the soul,’ and wrote that ‘nothing but madness will do battle with malignant power and spiritual wickedness in high places.’ This ‘sublime madness’ is the essential quality for a life of resistance. As Daniel Berrigan said, ‘We are called to do the good, insofar as we can determine it, and then let it go.’ As Hannah Arendt wrote in The Origins of Totalitarianism, ‘The only morally reliable people are not those who say “This is wrong” or “This should not be done,” but those who say “I can’t.”’ They know that, as Immanuel Kant wrote, ‘If justice perishes, human life has lost its meaning.’ This means that, like Socrates, we must come to a place where it is better to suffer wrong than to do wrong. We must at once see and act. And given what it means to see, this will require the surmounting of despair, not by reason but by faith.
I saw in the conflicts I covered the power of this faith that lies outside of any religious or philosophical creed – what Havel called ‘living in the truth,’ exposing the corruption, lies, and deceit of the state. It’s a refusal to be part of the charade. And it has a cost. ‘You do not become a dissident just because you decide one day to take up this most unusual career,’ Havel wrote. ‘You’re thrown into it by your personal sense of responsibility combined with a complex set of external circumstances. You’re cast out of the existing structures and placed in a position of conflict with them. It begins as an attempt to do your work well and ends with being branded an enemy of society.’
The dissident doesn’t operate in the realm of power. He or she has no desire for office and doesn’t try to charm the public. His or her actions simply articulate their dignity as a citizen regardless of the cost.
The long, long road of sacrifice and defiance that led to the collapse of the Communist regime stretched back decades. Those who made change possible were those who had discarded all notions of the practical. They didn’t try to reform the Communist Party or work within the system; they didn’t even know what, if anything, their tiny protests, ignored by the state-controlled media, would accomplish. But through it all they held fast to moral imperatives, because these values were right and just. They expected no reward for their virtue, and they got none. They were marginalized and persecuted. And yet these rebels – the poets, playwrights, actors, singers, and writers – ultimately triumphed over state and military power, because, however cowed and broken the people around them appeared, their message did not go unheard or unseen.
We may feel powerless, but we are not. We have a power that terrifies the corporate state. Any act of rebellion, no matter how few people show up or how heavily it is censored, chips away at corporate power. Any act of rebellion keeps alive the embers for larger movements to follow. It passes on another narrative. And it will, as the state consumes itself, attract wider and wider numbers. Perhaps this will not happen in our lifetimes, but if we persist, we keep this possibility alive.
Dr. Rieux, in Albert Camus’s novel The Plague, isn’t driven by ideology, but by empathy – the duty to minister to the suffering of others no matter the cost. Empathy for human beings locked in cages, for undocumented mothers and fathers being torn from their children on the streets of our cities, for Muslims demonized and banned from our shores as they try to flee the wars and terror we created, for poor people of color gunned down by police in our streets, for girls and women trafficked into prostitution, and for the earth, which gives us life and which is being destroyed, is viewed as seditious by despots.
Accept sorrow, for who cannot be profoundly sorrowful at the state of our nation and world? But know that in resistance there is a balm that leads to wisdom, and if not joy, a strange transcendent happiness. Because as long as we resist, we keep hope alive.
The days ahead will be dark and frightening, but we must fight for the sacred, we must fight for life, we must fight the forces of death. We fight not only for ourselves, but for those who will come after us – our children. We must not be complicit. We must live in truth. The moment we defy power in any form, we are victorious – when we stand with the oppressed and accept being treated like the oppressed, when we hold up a flickering light in the darkness for others to see, when we thwart the building of a pipeline or a fracking site, when we keep a mother faced with deportation with her children, and when we mass in the streets to defy police violence. We must turn the tide of fear. We must, by taking the streets, make the ruling elites frightened of us.
To sit idle, to refuse to defy these forces, to be complicit will atrophy and wither our souls. This is not only a fight for life – it’s a fight that gives life. It’s the supreme expression of faith: the belief that no matter how great the power of evil, the power of love is greater. I do not, in the end, fight fascists because I will win. I fight fascists because they are fascists. Thank you.”
I highly recommend that you subscribe to the Alternative Radio podcast and look back in your feed so that you can listen to this incredibly eloquent speech. You can also get a CD, an MP3, or a transcript on www.alternativeradio.org.
I like Joanna Bock’s take on the #MeToo phenomenon, published October 19th in Yes! Magazine, except that she calls it a “movement,” which I think is a much bigger thing than just a Facebook/Twitter hashtag. Here are the main points in the article with which I agree:
“Movements like #MeToo can be powerful in many ways. But we limit their potential and pervert them when we insist that everyone get in a box and become one of three things: perpetrators, victims, or allies. How many of us don’t neatly fit any of those categories? How many of us are weakened by the divisions?Something similar happens when we talk about race and racism. People of color are the victims. Outright bigots are the villains. And among the rest of us, we make a mad dash to position ourselves as allies. To be allies, we have to publicly condemn the racist ‘other.’ [Or his/her behavior…]
#MeToo has given voice to the rage many female friends of mine feel at specific perpetrators of harassment and violence in their own lives. But the truth is that no one human being is to blame for this sickness of the culture we’re a part of. And our scramble to crucify the Harvey Weinsteins and Donald Trumps of the world only obfuscates the issue, just as our scramble to line up simply as victims does.
In this oppressive system – where women’s bodies are not safe, where people of color’s bodies are not safe, and where women of color’s bodies are unspeakably violated terrain – we are all suffering. And in this system, where men’s internal and emotional landscapes have been violated from birth, as well as the bodies [and minds] of women, we are all victims – playing out our roles or resisting them when and where we can. We’re enormously alienated from one other. Our most radical option is to undo that alienation, but easy labels and unjust oversimplifications deepen it. We’re all responsible for saving each other.”
I agree with the gist of Bock’s message, but want to say that I Facebook-posted “Me too” to help show the extent of the problem and to show solidarity with other women similarly violated – not to express anger at my rapist, though I don’t go so far as to feel empathy with him. I don’t feel anger at men in general either, and deplore the boxes our society tries to put them in. My main concern is that we all recognize the extent of our sexist, racist, and violent, war-mongering culture as a necessary prelude to changing it for the better. It seems kind of ironic to say this while we have a racist, sexist, war-mongering president, proud of his selfishness and sexual predation, but maybe that’s what’s opened up the wounds – and the necessary conversations.
Let’s use empathy in those conversations – really listening to what others need to express. Some of it may be ugly, even poisonous. But feelings are never wrong – only behavior can be – and the poison needs to be exposed and transformed, however gradually, in love and acceptance. We’re challenged as speakers to be that trusting and honest and as listeners to be that compassionate. Alienation can become connection and caring community, but we can’t skip any of steps.
William C. Anderson and Zoé Samudzi have an incisive article “The Anarchism of Blackness” in the current issue of “Roar” magazine (roarmag.org), headlined: “The Democratic Party has led Black America down a dead end. The sooner we begin to understand that, the more realistically we’ll be able to organize against fascism.” The authors believe that “in the coming months and years, left and left-leaning constituencies in the United States will need to make clear distinctions between actual and potentially counterproductive symbolic progress.” They also think the Black liberation struggle has and will provide “a blueprint for transformative social change,” thanks to “its positioning as an inherently radical social formation.”
Under the heading “The Failings of American Liberalism,” the authors write, “The United States’ self-ascribed democratic traits have long been filtered through oppressive forms deemed necessary by the state and a capitalist system benefiting only a few. For many years now, American liberalism has been a bitter disappointment to many who somehow maintained faith in the two-party system. The Democratic Party has seemingly been the only choice for those who consider themselves progressives working for a better society, but the notion that social inequities will be solved through the electoral process was always naïve at best. The entrails of this system are lined with the far-right fascism currently rising and long bubbling under the façade of liberal democracy at the expense of non-whites in a white supremacist society. A system predicated on the over-emphasis of ‘order’ and ‘security’ is primed for authoritarianism.
Over time, the genocide, enslavement, and other forms of violence present at this nation’s birth have been displaced and restructured by more insidious and invisible modalities of community destruction facilitated by liberalism like the reservation, the prison system, and austerity policies. Over the past few decades, the United States has seen a shift in liberal politics leaving the Democratic Party in a completely compromised position. Instead of moving left, the Democratic Party pandered to the right, facilitating a conservative shift. Liberal support for the Iraq War, post-9/11 domestic policy, and the foreign policy extensions of the War on Terror have led to the current administration led by a plutocratic tyrant hell-bent on the destruction of vulnerable populations. Despite the optics of change and the promises of a new day and the moral victories of ‘going high,’ an old sun is rising on a white horizon.
Societal fascism describes the process and political logic of state formation wherein entire populations are either excluded or ejected from the social contract. They’re excluded pre-contractually because they’ve never been part of the social contract and never will be; or they’re ejected from a contract they were previously a part of. Black Americans are the former: residents in a settler colony predicated on the genocide of indigenous people and the enslavement of Africans; residents in the United States, as opposed to citizens of. Despite a constitution laden with European Enlightenment values and a document of independence declaring egalitarianism and inalienable rights as the law of the land, Black existence was that of private property. The Black American condition is perpetual relegation to the afterlife of slavery as long as the United States continues to exist as an ongoing settler project. Black exclusion from the social contract is existence within a heavily surveilled and heavily regulated state of subjection.
Whiteness has long sought to grapple with the existential threat posed by Black freedom. Black repatriation to Africa was the solution for slaveholders concerned that the presence of free Blacks would inspire enslaved Blacks to revolt and worried that Black families would burden state welfare systems and that interracial labor competition would ultimately compromise wages for white workers. The ‘Back to Africa’ project was subsequently taken up by Black thinkers like Marcus Garvey in the late-19th and early-20th centuries following the failures of Reconstruction in the South, the first attempt to meaningfully extend citizenship to newly emancipated Blacks and protect them from white supremacist violence, and also the social and political disillusionment of Blacks who had migrated to northern states.
Since then progress has been secured by Black people’s mobilization rather than by any political party. We’re the ones who have achieved much of the progress that’s changed the nation for the better for everyone. Our organization can be as effective now as it has been in the past, serving every locality and community based on their needs and determinations. This can be achieved through disassociating ourselves from party politics that fail to serve us.
While bound to the laws of the land, Black America can be understood as an extra-state entity because of Black exclusion from the liberal social contract. Due to this extra-state location, Blackness is in many ways anarchistic. African-Americans, as an ethno-social identity comprised of descendants from enslaved Africans, have innovated new cultures and social organizations and have engaged in anarchistic resistances since our very arrival in the Americas. From slave ship and plantation rebellions, to the creation of maroon societies in the American South, to Harriet Tubman’s removal of enslaved peoples from the custody of their owners, to post-Emancipation labor and prison camps, to combatting the historic (and present) collusion between state law enforcement and the Ku Klux Klan, assertions of Black personhood, humanity and liberation have necessarily called into question both the foundations and legitimacy of the American state.
Liberalism can’t defeat fascism; it can only engage it through symbolic political rigmarole. The triteness of electoral politics that’s been superimposed onto Black life in the United States positions Black people as a mule for much of this nation’s social progression. Our hyper-visible struggle is a fight for all people’s freedom, and we die only to realize that everything gained can be reversed with the quick flick of a pen. While liberalism takes up the burden of protecting ‘free speech’ and the rights of those who would annihilate non-whites, Black people and other people of color assume all the risks and harms. The symbolic battles the Democratic Party and its liberal constituents engage in pose direct existential threats to Black people because they protect esteemed ideals of a constitution that has never guaranteed Black people safety or security. The current fascist moment is neither ideologically new nor temporally surprising; it’s an inevitability.
The mechanisms working against us deal death and destruction in countless numbers across the non-Western world while turning domestic Black and Brown neighborhoods into proxies for how to treat sub-citizen ‘others.’ The militarization of police, border regimes, stop-and-frisk, and ICE are clear examples of how the state regards the communities it targets and brutalizes. At the very least, a conversation on self-defense that doesn’t mistreat our survival as a form of violence is sorely needed. It would be even better if the conversation normalized anti-fascist organizing that prepared people for the possibility of a fight, instead of simply hoping that day never comes and respectably tut-tutting about those currently fighting in the streets.
Everyone has a stake in the fight against fascism. It can’t be defeated with bargaining, petitioning, pleading, ‘civilized’ dialogue, or any other mode of response we were taught was best. Fascists have no respect for ‘othered’ humanities. Regardless of age, gender, race, sexuality, religion, physical ability, or nationality, there’s a place for each of us in this struggle. We’re always fighting against the odds because there’s no respite in a perpetually abusive state. It can only function through this abuse, so we can only prevail through organizing grounded in radical love and solidarity. This solidarity must prioritize accountability, and it must be authentic. Strategic organizing of this sort, organizing where we understand the inextricable linkedness of our respective struggles, is our means of bolstering the makings of a cohesive left in the United States. We no longer have time to waste on dogma, sectarianism, prejudice, and incoherence.
The sooner Black America in particular begins to understand our position as an inherently anarchistic element of the United States, the more realistically we’ll be able to organize. A better society has to be written through our inalienable self-determinations, and that will only happen when we realize that we are holding the pen.
William C. Anderson is a freelance writer, published by The Guardian, Pitchfork, Truthout, and at the Praxis Center for Kalamazoo College, where he’s a contributing editor covering race, class and immigration.
Zoé Samudzi is a Black feminist writer and PhD student in Medical Sociology at the University of California, San Francisco. Her current research is focused on critical race theory and biomedicalization.
When “Democracy Now” interviewed two global feminists – Eve Ensler, creator of The Vagina Monologues, and Congolese activist Christine Deschryver – on 2-14-17, Ensler said that “watching Trump and the people he surrounds himself with, we’re seeing the escalation of rape culture, a predatory mindset.” She added that if so many Americans “felt OK electing a self-confessed sexual assaulter” whose principal advisor, Steve Bannon, “is known to have beaten his wife, we know we haven’t really gotten to the root of rape culture in America. That predatory mindset is affecting everything. We’re gutting regulations on air, on water, and on the earth. We’re escalating extraction. We’re seeing a disparaging of immigrants. This is all part of a predatory mindset – one person in power who does what he wants without the consent of the people around him – exactly what rape culture is. You seize people’s bodies, you take them against their will, and you do whatever you want to them. We bomb Iraqis and destroy people in countries around the world, and then refuse to give them admission and safety.”
On the possibility of Trump signing an executive order that would deregulate conflict minerals, Deschryver said such an order would bring the Democratic Republic of Congo “back 20 years, legitimating all the perpetrators and rapes, and strengthening Central African dictators who want to resume plundering Congo, along with multinational corporations.” Ensler compared this process with the “way oil companies are using state violence in Standing Rock. She then described the Women’s March the day after Trump’s inauguration as “an unbelievable outpouring of women demanding, speaking up for, and cherishing and knowing what their rights are. What did Trump do a day later? He destroyed reproductive rights and the support of NGOs who were offering a discussion about abortion around the world. That was his cynical, violent response to 5 million women and men rising around the world. And that is rape culture. It was like, ‘Really? You think you’re going to have power? Watch what I’m going to do the next day.’ So many of these executive orders are violent acts saying in no uncertain terms, ‘I do what I want, regardless of your needs, regardless of what you want in your body or your life, and I’m going to continue to do that.’”
Deschryver said this is why “grassroots women from all over the world have to be leaders, protecting Mother Nature, because we are Her.” At Deschryver’s project, City of Joy, in Bukavu, eastern Congo, “we receive 90 young women to heal their bodies and minds, and we train them to be leaders. Most of them were raped by militias, by the police, by their partners. And they’re all survivors of atrocities. They stay there for six months, transforming their pain to power. After that, some of them go to our farm to transform pain to planting. There we live with Mother Nature and give back to Her. I think City of Joy has to be an example for the whole world, because right now I think the grassroots women are the ones who’ve paid the most for everything that’s happened. Look in Dakota. Look in Congo, everywhere.” To read more about City of Joy, go to http://drc.vday.org/about-city-of-joy/
When Amy Goodman noted that Steve Bannon had called progressive women, quote, “a bunch of dykes,” Ensler said, “That doesn’t surprise me at all. I think this entire cabal are men who are terrified of women on every level, particularly powerful women. We only have to look at the censoring of Elizabeth Warren to understand that. They’re terrified of black people. They’re terrified of immigrants. They’re terrified of indigenous people. They are terrified of anybody who isn’t a white man or a white man billionaire or white man corporate. In many ways, this is the last major gasp of the patriarchal dragon, and last gasps can be deadly. But they’re not going to move us back to the past. Women aren’t going to stand for having rights being taken away. African Americans aren’t going to stand for it. Immigrants aren’t going to stand for it. We’re too far out to go back in. So now what we’ve got to do is go much further than we’ve ever gone before.”
The women then looked at the recent silencing of Senator Elizabeth Warren, who tried to read into the Senate record a 1986 letter written by Coretta Scott King, opposing attorney general nominee Jeff Sessions when he was nominated for a federal judgeship. First, Amy Goodman noted that “Senator Warren was then prohibited from speaking for the remainder of the debate, which was hours-long. Male senators, her Democratic allies, like Senator Sanders, Senator Sherrod Brown, and Senator Merkley, were allowed to read King’s letter without rebuke. What’s also interesting is that when Coretta Scott King sent her testimony 30 years ago to the Senate Judiciary Committee chair, Strom Thurmond, expecting it was going to be entered into the Congressional Record, he never entered it.”
“Right,” agreed Ensler. “The only way Coretta Scott King’s letter could be entered was through the voice of white men. I think it was really disturbing that happened, when Senate Majority Leader Mitch McConnell told Warren to take her seat. It was an incredibly infantilizing moment, his attempt to take a woman of such stature and voice and power and reduce her to nothing. We’re not going to take our seats. That’s not going to happen now. The attempt by this administration to reduce women, to make women feel small, to feel that they don’t exist, to embarrass and shame them, won’t work. We’re past that point. As terrible as all this is, what’s really exciting is to see what this is evoking in people all across this country and around the world. We’re not only going to persist, we are rising up. That’s what we’re seeing this year in One Billion Rising, a global campaign through dance and resistance to fight all the forms of violence, whether it be the violence of racism or climate change or economic deprivations or workers’ rights. We’re seeing more risings this year across the planet, more militant risings, more joyful risings, more fierce risings, more specific and determined risings, because what we’re all feeling is not only are we going to not give up on the rights we have, but this is an opportunity to reformulate our progressive world into a much stronger, more unified, more visionary, more prophetic movement than we’ve ever had before and to really understand that the struggle for antiracism, the struggle against the destruction of the Earth, the struggle for women, the struggle against oppression – these are all one struggle that we’re part of. I’m very encouraged, in the little towns and places all across America, to see people in Texas standing up for Muslims, to see artists doing beautiful posters. There’s more creativity, more outpouring that’s going on right now. I want to finish by saying I think the resistance is the creation. As we’re resisting, we’re beginning to not only mobilize ourselves into a unified force, we’re actually creating the vision of the world we want.” For more on One Billion Rising, go to http://www.onebillionrising.org
“After 15 years of our movement, we were able to put out a call that was an invitation for women and men to rise and dance and resist violence against women across the planet. And that call was taken up, with each community making it their own. Each community took it to the places they wanted to take it and created this global solidarity and force of energy that really made violence against women central stage. Five years ago, we put out this global invitation for women to rise and dance at the places where they wanted to see justice, where they wanted to see violence end. It was massive, and every year, it’s grown and grown. It’s now in 200 countries. Twenty-two states in India are rising, 131 cities in Germany, 90 cities in Poland. We’re seeing all kinds of people – trans women, workers, indigenous people – everyone’s beginning to use this idea of dance resistance, because dance is so powerful. People are being traumatized every day by these executive orders, by horrible statements, by hateful, aggressive reactions. And I think one of the things we have to be very careful about is that we don’t get hooked on a cycle of trauma, retrauma, trauma, retrauma. We have to also come into our bodies and dance and feel our sexuality and feel our joy and feel our energy, because that will give us the fuel to keep fighting and keep resisting and keep creating the way we want to go.”
Deschryver added, “I think Eve had the idea when she was visiting Congo, and she saw all the raped women dancing. That’s what we do in Africa. It’s a way to express our feelings. We have One Billion Rising in Congo, and we rise also for Mother Earth, because Congo is the second lung of humanity. Without the forests in Congo, I think there is no more life all over the world. And we rise also for and with the women. All over DRC they use the word ‘rising’ in English. Every time they see something they disagree with, it’s like, ‘OK, we will rise for this.’”
Ensler: “In New York, on February 14th, we’re having an Artistic Uprising for Revolutionary Love. We’ve joined forces with a wonderful woman named Valarie Kaur and Reverend Barber, who have launched this campaign called Revolutionary Love. And we’ll be rising in Washington Square Park from 6:00 to 9:00. There are 25 amazing artists, a gospel choir, drummers, singers, and poets. And we really want everyone to come, because, really, we need art more than we know. We only have to look to Melissa McCarthy, her brilliant portrayal of Sean Spicer, and see the way artists and irony are changing consciousness.”
After reading “We Have No Choice: the Desperate Journey of a Trafficked Girl” by Ben Taub in the 4-10 issue of the New Yorker, I’m struck yet again by the incredible suffering caused by unnecessary poverty. Unneccessary because it’s created by capitalism and capitalism’s evil stepsisters, economic imperialism and war. Taub’s article focuses on teenage girls from Benin City in southern Nigeria, thousands of whom risk death and endure forced labor and sex work each year to try to get to Europe, where they believe they can earn money to help their poverty-stricken families. And this is just one example of people around the world risking everything to try to survive in the cruel world created by our current system.
Migrants leave Africa from the coast of Libya in 30-foot rubber dinghies. “Officially,” Taub says, “at least 5,098 migrants died in the Mediterranean last year, but Libya’s coastline is more than a thousand miles long, and nobody knows how many boats sink without ever being seen.” Blessing, Taub’s 16-year-old subject, got to this point six months after leaving Benin City. “In recent years, tens of millions of Africans have fled areas afflicted with famine, drought, persecution, and violence. Ninety-four per cent of them remain on the continent, but each year hundreds of thousands try to make it to Europe. Last year, more Nigerians crossed the sea than people of any other nationality. Nigeria is Africa’s richest country, but the money that’s set aside for public infrastructure is often embezzled or stolen by government officials. As Nigeria’s economy has grown – spurred by oil extraction, agriculture, and foreign investment – so has the percentage of its citizens living in total poverty.
Blessing’s family used to own a house and a small plot of land. Her father was a bricklayer, but he died in a car accident when Blessing was a little girl. The family was close to penniless, and Doris, Blessing’s mother, was left to raise her four children alone. Blessing’s older brother began repairing cars in the marketplace, and her sister Joy went to live with an aunt. When Blessing was thirteen or fourteen, she dropped out of school and started an apprenticeship with a tailor, but he wanted money to train her, and after six months he let her go. Despondent, she believed she had no future. Through friends, she learned of a travel broker in Lagos, who said he could get her a passport, a visa, and a plane ticket to Europe. Once Blessing found work there, he promised, she’d earn enough to support her whole family. Doris sold the house and the land, and gave the money to the broker, who promptly disappeared. Blessing, who blamed herself for her family’s troubles,” found another “deal,” and left “without telling anybody.
In 2003, Nigeria passed its first law prohibiting human trafficking, but a UN report published the same year concluded that the industry was ‘so ingrained in Edo State, especially in Benin City and its immediate environs, that it’s estimated that virtually every Benin family has a member involved.’ Madams in Italy have their surrogates in Nigeria take girls to a local shrine, where a juju priest performs a ritual” believed to guarantee the girl’s death if she doesn’t keep her end of the agreement.
“Before Blessing disappeared, she met with a Yoruba trafficker, but balked when she discovered that the woman wanted her to become a sex worker. Soon afterward, her friend Faith introduced her to an Igbo woman with European connections, who was elegant, well dressed, and kind. The woman promised Blessing and Faith that she’d take them to Italy, pay for their journey, and find them jobs, so that they could pay her back. Blessing dreamed of completing her education and buying back the home her mother had lost. She climbed into a van, along with Faith, the woman, and several other girls, and began a perilous journey north. Avoiding territory controlled by the terrorist group Boko Haram, they crossed an unguarded part of Nigeria’s border with Niger. After several days and a thousand miles, they reached Agadez, an old caravan city at the southern edge of the Sahara, where by 2014 the value of the migration trade had surpassed that of any other business in the city. Migrants arrive in Agadez with the phone number of their connection man, usually a migrant turned businessman of their same nationality. Once a week, Tuareg and Toubou drivers go to the migrant ghettos, collect cash from the connection men, and load 5,000 sub-Saharans into the beds of Toyota pickups, thirty per vehicle.” They then drive northeast through the Sahara to Libya. “Before leaving Agadez, migrants are given the phone number of a connection man in southern Libya. A recent report commissioned by the UN estimated that nearly half the female refugees and migrants who pass through Libya are sexually assaulted, often many times along the route. A young Nigerian told me he’d witnessed female migrants being murdered for refusing the advances of their Libyan handlers. Last spring, Blessing, Faith, and the madam left Agadez, crossed the desert, and made it to Brak, just north of Sebha, where they stayed in a private home. Their journey through the desert had been a blur of waiting, heat, thirst, discomfort, beatings, dead bodies, and fear. The madam continued to promise the girls education and lucrative work in Italy, but it’s unclear whether she was ever in a position to decide their fate; women who accompany girls across the desert are often only employees of traffickers in Italy. One day in Brak, the madam sold Blessing and Faith to the owner of a connection house, to work as prostitutes. ‘It’s not what you told me!’ Blessing cried, starting to sob. She hadn’t sworn a juju oath, but the madam threatened to kill her. In Benin City, Blessing’s mother received a phone call from a Nigerian woman with an Italian number. It had been three months since her daughter had disappeared, and the caller told her that unless she paid 480,000 naira (about $1,500) Blessing would be forced to work as a prostitute. That Sunday, at the weekly traders’ meeting in the market, Doris explained Blessing’s plight and asked for help. Although Doris’s shop was already running on loans, the group approved her request, charging 25% interest. Godwin, Blessing’s brother, dropped the cash off at a MoneyGram exchange service, using the details given by the woman on the phone. After that, there was no further word.
Blessing was delivered to another connection house in Brak. A few days later, armed men put her and several other migrants into the back of a truck, covered them with a blanket, and stacked watermelons on top, to conceal them from rival traffickers. The truck set off north, toward Tripoli. Faith stayed in Brak, because her family didn’t pay. The drive to Tripoli from Brak takes all day and is plagued with bandits, who, like the connection men in Sebha, rob black Africans, beat them, hold them captive, demand ransoms, and murder, sell, or enslave those who disobey orders or are unable to pay. Packed on top of one another in the trucks, and concealed under tarps and other cargo, the passengers can hardly breathe. Sometimes, after unloading the cargo in Tripoli, the smugglers discover that they have suffocated. [Taub has already described how migrants are dumped in the desert to die whenever traffickers have a problem with jihadis or the military.]
Blessing was taken to a large detention center, a concrete room in an abandoned warehouse somewhere near Tripoli. For months, she stayed inside with more than a hundred people, huddled next to other Nigerian girls for safety. Arbitrary beatings and rapes were common. Sometimes the migrants were given only seawater to drink. People routinely died from starvation and disease. Finally, late one night guards roused the migrants and ordered them into a tractor-trailer. The truck dropped them at a beach west of Tripoli. Armed smugglers crammed them into a dinghy, and sent them out to sea” with only enough fuel to reach international waters, where they depended on European ships to rescue them. Sure enough, “the Dignity I, a boat operated by Médecins Sans Frontières, was patrolling a stretch of the Libyan coast – eight hours east, eight hours west, just beyond territorial waters – searching for migrants.” It picked up Blessing and the other migrants on her dinghy. “More than 11,000 Nigerian women were rescued in the Mediterranean last year, according to the International Organization for Migration, 80% of whom had been trafficked for sexual exploitation. Italy is the entry point; from there, women are traded and sold to madams all over Europe. Madams coach the girls to say they’re 18 or older, so that they’re sent to Italy’s main reception centers where migrants can move about freely. Otherwise, they end up in restrictive shelters for unaccompanied minors. ‘Sometimes I feel as if we are the smugglers’ delivery service,’ an MSF staffer said. But at least 2,300 people were saved from 18 rubber dinghies on the day Blessing was picked up, and, without the work of MSF and several other NGOs, many of them would have drowned.
The Dignity I headed for the port of Messina, on the eastern coast of Sicily, a journey of two and a half days with 355 migrants on board, the youngest three weeks old. In Messina, humanitarian workers introduced themselves to some of the girls they suspected of being under eighteen, but none of them accepted help. The UN refugee agency had sent a representative, who carried flyers outlining the migrants’ legal rights, but they were printed in Tigrinya, the language of Eritrea and northern Ethiopia. Many people who might have been eligible for asylum told me they’d never heard of it. The Egyptians and Moroccans were pulled out of line and directed to sit under a blue awning, where they remained for the rest of the afternoon, likely unaware that Italy has repatriation agreements with their home countries. Most of them would be taken to Sicily’s expulsion center, in Caltanissetta, and flown home. The other migrants were led to a line of buses. Many migrants were temporarily kept at Palanebiolo, a makeshift camp in a former baseball stadium on the outskirts of Messina, before being distributed among other centers throughout Italy. Many contracts to provide services for the migrants are connected to the Mafia. The government allots reception centers 35 euros per migrant per day, but the conditions at Palanebiolo and elsewhere indicate that the money isn’t spent on those who stay there. A few years ago, in a wiretapped call, Italian investigators heard a Mafia boss tell an associate, ‘Do you have any idea how much we earn off the migrants? The drug trade is less profitable.’
Sex work isn’t a crime in Italy, but it attracts the attention of the police, so trafficking networks try to get residency permits for every girl they send to work on the streets. Italian police wiretaps show that Nigerian trafficking networks have infiltrated reception centers, employing low-level staffers to monitor the girls and bribing corrupt officials to accelerate the paperwork. An anti-trafficking agent from the International Organization for Migration explained that, at centers like Palanebiolo, ‘the only thing the girl has to do is make a call and tell the madam she has arrived – which city, which camp. They know what to do, because they have their guys all over.’ In Palermo’s underground brothels, trafficked Nigerians sleep with as many as fifteen clients a day; the more clients, the sooner they can purchase their freedom. ‘There’s an extraordinary level of implicit racism here, and it’s evident in the fact that there are no underage Italian girls working the streets,’ Father Enzo Volpe, a priest who runs a center for migrant children and trafficking victims, told me. ‘Society dictates that it’s bad to sleep with a girl of thirteen or fourteen years. But if she’s African? Nobody cares. They don’t think of her as a person.’ Twice a week, Father Enzo loads a van with water and snacks and, in the company of a young friar and a frail old nun, sets off to provide comfort and assistance to girls on the streets. ‘In Italy, we’re very good at the process of emergency reception – the humanitarian aspect,’ Salvatore Vella, a prosecutor in the Sicilian city of Agrigento, told me. “But after that? There’s no solution. Let’s be honest: these reception centers, they have open doors, and we hope they leave. If they go to France, for us that’s fine. If they go to Switzerland, great. If they stay here, they work on the black market – they disappear.’”
Taub describes a Nigerian mafia selling drugs and managing the sex trade in Palermo, a nearby Sicilian city, under the auspices of the Italian Mafia. “The most powerful group, called Black Axe, has roots in Benin City and cells throughout Italy, and has carried out knife and machete attacks against other migrants. According to Vella, the Sicilian prosecutor, violence against Nigerian prostitutes is rarely investigated, because ‘the tendency, here in Italy, has been to not look at criminal organizations as long as they’re only committing crimes against non-Italians.’ Besides, ‘during a trial, I have to call up the interpreter to testify. Her name and birthplace are written into the public record, and the trafficking networks are so well established that, with a Skype call or a text message, they have the ability to order their associates to go into a small village in Nigeria and burn down houses with people inside them.’
After two months in Italy, Blessing, Cynthia, another Nigerian girl, and a 16-year-old girl named Juliet were the only migrants from the Dignity I still at Palanebiolo. Blessing told me that several girls from the boat had left the camp in the company of their traffickers. Blessing wanted to leave the camp, too. She missed her mother, and was eager to pursue an education in Italy. Minors are supposed to be enrolled in schools, but the girls had been left in Palanebiolo because all the centers for underage migrants in Sicily were full. In Benin City, Blessing’s schoolbooks are piled on a shelf in her former bedroom, now occupied by her younger sister, Hope, 15, who’s dropped out of school to help her mother at the shop. In order for the family to keep the apartment, Godwin helps with the rent, $30 per month. The debt Doris took on to free Blessing in Libya continues to mount. ‘I don’t know how my mummy will recover that money. But I can’t go and sell myself, even though I need money for them,’ Blessing said. ‘I better go to school. I promised myself, and I promised my mum.’ Blessing dreams of building her mother a house that’s surrounded by a wall so high that thieves break their legs when they try to scale it. The compound will have an electric gate. ‘My mum, I will spoil her,’ she said. ‘The reason I’m here now is my mummy. The reason I am alive today is my mum. The reason that I will not do prostitution is my mummy.’ Tears streamed down her face. ‘I am my mummy’s breath of life.’
Blessing, Juliet, and a Nigerian girl named Gift walked down the hill singing church songs and drawing smiles from locals. The sky was gloomy, and soon it started to drizzle. But they kept walking, farther from the camp than they’d ever been. Eventually, they reached a pebble beach, a few miles north of the port of Messina. The rain stopped, and for a moment two bright rainbows shone over the short stretch of water separating Sicily from the mainland. ‘It comes from the sea,’ Blessing said of the double rainbow. ‘Look at it now. It is going down.’ A cloud shifted. ‘It’s finished now,’ Blessing said. Gift nodded. ‘It’s gone back to the sea.’ The girls prayed. Then Blessing stepped into the water, spread her arms wide, and shouted, ‘I passed through the desert! I passed through this sea! If this river did not take my life, no man or woman can take my life from me!’”