Trigger warning: rape threats, racism, homophobia, general assholery
Task and Purpose reports:
That these men, these U.S. Marines, openly engage in this behavior, openly harass and denigrate women and minorities — under their real names, their real pictures, with no fear of repercussions — reflects a perceived tolerance of their actions. Senior leaders have never told them not to do it, never said that it’s unacceptable, and they’ve never seen anyone get in trouble for it.
In May 2013, Rep. Jackie Speier, a Democrat from California, wrote to Pentagon leadership, including the Commandant of the Marine Corps, about the conduct of these pages after a constituent reportedly brought them to her attention.
In her letter, Speier addressed many of the things listed in this report. And she contended that the pages “contribute to a culture that permits and seems to encourage sexual assault and abuse.”
But after sending the letter, Speier received harassment and threats from the fans and administrators of these pages. That these men, many of them active members of the military community, would harass and threaten a sitting U.S. congresswoman, reflects the deep radicalization of this community.
From a paper titled “The Essence of Innocence: Consequences of Dehumanizing Black Children”:
The social category “children” defines a group of individuals who are perceived to be distinct, with essential characteristics including innocence and the need for protection (Haslam, Rothschild, & Ernst, 2000). The present research examined whether Black boys are given the protections of childhood equally to their peers. We tested 3 hypotheses: (a) that Black boys are seen as less “childlike” than their White peers, (b) that the characteristics associated with childhood will be applied less when thinking specifically about Black boys relative to White boys, and (c) that these trends would be exacerbated in contexts where Black males are dehumanized by associating them (implicitly) with apes (Goff, Eberhardt, Williams, & Jackson, 2008). We expected, derivative of these 3 principal hypotheses, that individuals would perceive Black boys as being more responsible for their actions and as being more appropriate targets for police violence. We find support for these hypotheses across 4 studies using laboratory, field, and translational (mixed laboratory/field) methods. We find converging evidence that Black boys are seen as older and less innocent and that they prompt a less essential conception of childhood than do their White same-age peers. Further, our findings demonstrate that the Black/ape association predicted actual racial disparities in police violence toward children. These data represent the first attitude/behavior matching of its kind in a policing context. Taken together, this research suggests that dehumanization is a uniquely dangerous intergroup attitude, that intergroup perception of children is underexplored, and that both topics should be research priorities.
This reminds me of how Ron Paul (or whoever was writing his newsletters) that only black male minors should be tried as adults:
We don’t think a child of 13 should be held responsible as a man of 23. That’s true for most people, but black males age 13 who have been raised on the streets and who have joined criminal gangs are as big, strong, tough, scary and culpable as any adult and should be treated as such.
Rebecca Savastio on Daryl Davis:
It was 1983 and Davis was playing country western music in an (informally) all-white lounge. He was the only black musician in the place and when his set was over, a man approached him. “He came up to me and said he liked my piano playing,” says Davis, “then he told me this was the first time he heard a black man play as well as Jerry Lee Lewis.” Davis, somewhat amused, explained to the man: “Jerry Lee learned to play from black blues and boogie woogie piano players and he’s a friend of mine. He told me himself where he learned to play.” At first, Davis says, the man was skeptical that Jerry Lee Lewis had been schooled by black musicians, but Davis went on to explain in more detail. “He was fascinated,” says Davis, “but he didn’t believe me. Then, he told me he was a Klansman.”
Most people in this day and age probably would have turned and ran right out of that good ol’ boy’s bar, but not Davis. He stayed and talked with the Klansman for a long time. “At first, I thought ‘why the hell am I sitting with him?’ but we struck up a friendship and it was music that brought us together,” he says.
That friendship would lead Davis on a path almost unimaginable to most folks. Today, Davis is not only a musician, he is a person who befriends KKK members and, as a result, collects the robes and hoods of Klansmen who choose to leave the organization because of their friendship with him.
Deirdre Sugiuchi interviews Julia Scheeres, author of A Thousand Lives: The Untold Story of Jonestown, who makes the case that the infamous “kool-aid incident” was murder, not suicide:
Guernica: How, after seeding that initial idea in their minds, did he end up trapping them—if that’s what happened—in the jungle?
Julia Scheeres: Here’s the key thing: Everyone who went to Jonestown thought they could leave at any time if they didn’t like it. But once they arrived, via a two-day river boat trip, Jones confiscated their money and passports. He told them that if they wanted to go back to the United States, they could swim back: he wasn’t paying their airfare. I believe his plan all along was to sequester them in an isolated spot and kill them. Most Peoples Temple members arrived in Jonestown in the summer of 1977, and he introduced the notion of “revolutionary suicide” soon after. They were shocked; they’d immigrated to Jonestown seeking a better life for themselves and their children only to discover their pastor was intent on killing them. One of the most heartbreaking things I discovered in my research was dozens of notes to Jones from residents begging him to let them return to California. One mother said her daughter was having nightmares after listening to debates on the best way to kill the one thousand residents of Jonestown, and that she didn’t know how to convince her daughter that “death was a good thing.” Many offered to send down their paychecks for the rest of their lives if he’d let them go. He couldn’t of course; they would have let the world know that he’d gone completely mad.
I think the folks who joined Jones’s church did so because they truly believed in his stated ideals of racial equality and social justice. That’s why he was able to convince one thousand of them to immigrate to the jungle of Guyana. Although history has stigmatized Jonestown residents as the people who “drank the Kool-aid,” I’d argue that they were noble idealists. Furthermore, they were murdered. They didn’t willingly drink poison—they were forced to do so at gunpoint. They sought the ideal, only to have their leader horribly betray them.
Full Story: Guernica Magazine: Untold Stories
For all intents and purposes, “the fifth line” was a code for asking whether one was Jewish or not. (People of other nationalities, like Tatars and Armenians, against whom there were prejudices and persecution—though not nearly on the same scale as against the Jews—were also picked up this way.) My “fifth line” said that I was Russian, but my last name—which was my father’s last name, and clearly sounded Jewish—gave me away.
Even if I hadn’t been using my father’s last name, my Jewish origin would have been picked up by the admissions committee anyway, because the application form specifically asked for the full names of both parents. Those full names included patronymic names, that is, the first names of the grandparents of the applicant. My father’s patronymic name was Joseph, clearly Jewish, so this was another way to find out (if his last name weren’t so obviously Jewish). The system was set up in such a way that it would pick up those who were at least one-quarter Jewish and everyone of those was classified as a Jew, much like it was in Nazi Germany.
Having established that by this definition I was a Jew, the woman said:
“Do you know that Jews are not accepted to Moscow University?”
“What do you mean?”
“What I mean is that you shouldn’t even bother to apply. Don’t waste your time. They won’t let you in.”
I didn’t know what to say.
“Is that why you sent me this letter?”
“Yes. I’m just trying to help you.”
The tragic events in the Milwaukee suburb were also treated differently by political élites, many fewer of whom issued statements on the matter. While both Presidential candidates at least made public comments, neither visited, nor did they suspend campaigning in the state even for one day, as they did in Colorado. In fact, both candidates were in the vicinity this weekend and failed to appear. Obama hugged his children a little tighter after Aurora, but his remarks after Oak Creek referred to Sikhs as members of the “broader American family,” like some distant relatives. Romney unsurprisingly gaffed, referring on Tuesday to “the people who lost their lives at that sheik temple.” Because the shooting happened in Paul Ryan’s district, the Romney campaign delayed announcement of its Vice-Presidential choice until after Ryan could attend the funerals for the victims, but he did not speak at the service and has said surprisingly little about the incident.
Meanwhile, white power activity in Oregon:
From I Die You Die:
We were contacted a few days before leaving for Kinetik by Jairus Khan from Ad·ver·sary. He told us that he was planning a visual presentation for his set at the festival which he anticipated would attract a lot of attention, and wanted to speak to us about it. The presentation related to themes and imagery in the work of two other artists on the opening night Kinetik bill, specifically Combichrist and Nachtmahr. The presentation, which can be viewed here, or at the bottom of this post, openly critiques what Jairus perceives as the use of misogynist and racist tropes in those band’s music and publicity materials. We spoke to Jairus after seeing an early version of the video.
Full Story: Interview with Jairus Khan from Ad·ver·sary
Prussian Blue was a pop duo consisting of 13 year old twins Lamb and Lynx Gaede. Their lyrics contained racist and white nationalist themes, which attracted international media attention. I feel bad about piling on to the media spectacle, but this this an interesting story. I always felt bad for these two, who were clearly being used by adults to push certain messages. I’m glad they’re moving on with their lives.
Now 19, they both still speak in a disarmingly girlish singsong. Their message, however, was not always so sweet. In 2006, the sisters, who formed the band at the suggestion of White Nationalist leader William Pierce, drew international notoriety with songs like “Hate for Hate: Lamb Near the Lane,” a dreamy folksong cowritten by Lamb and the late David Lane, a member of the violent terrorist splinter cell The Order, who was then serving 190 years in prison for his involvement in the murder of Jewish talk show host Alan Berg in 1984 (he and Lamb were pen pals).
Prussian Blue was never a presence on the pop charts and only played small venues. But for a brief time in the mid-2000s, Lamb and Lynx were seemingly everywhere — “the new face of hate,” as one news program put it. They appeared on “Primetime Live” and in a number of other media oulets, including GQ (where I profiled them in 2006).
Here’s Gell’s above mentioned 2006 profile of the sisters for GQ.