Last weekend, CounterPunch featured Howard Zinn’s introduction to elin o’Hara slavick’s book of cartographic drawings of American aerial bombing, Bomb after Bomb. I agree with Mark Brady that this is one of the best things that Zinn has ever written. Some of the most important stuff in the essay has to do with patriotism, the conflation of the country with the State, and the criminality of aerial warfare as such. A sample:

We have had enough experience, with the Nuremberg trials of the Nazi leaders, with the bombings carried out by the Allies, with the torture stories coming out of Iraq, to know that ordinary people with ordinary consciences will allow their instincts for decency to be overcome by the compulsion to obey authority. It is time therefore, to educate the coming generation in disobedience to authority, to help them understand that institutions like governments and corporations are cold to anything but self-interest, that the interests of powerful entities run counter to the interests of most people.

This clash of interest between governments and citizens is camouflaged by phrases that pretend that everyone in the nation has a common interest, and so wars are waged and bombs dropped for national security, national defense, and national interest.

Patriotism is defined as obedience to government, obscuring the difference between the government and the people. Thus, soldiers are led to believe that we are fighting for our country when in fact they are fighting for the government — an artificial entity different from the people of the country — and indeed are following policies dangerous to its own people.

My own reflections on my experiences as a bombardier, and my research on the wars of the United States have led me to certain conclusions about war and the dropping of bombs that accompany modern warfare.

One: The means of waging war (demolition bombs, cluster bombs, white phosphorus, nuclear weapons, napalm) have become so horrendous in their effects on human beings that no political end– however laudable, the existence of no enemy — however vicious, can justify war.

Two: The horrors of the means are certain, the achievement of the ends always uncertain.

Three: When you bomb a country ruled by a tyrant, you kill the victims of the tyrant.

Four: War poisons the soul of everyone who engages in it, so that the most ordinary of people become capable of terrible acts.

Five: Since the ratio of civilian deaths to military deaths in war has risen sharply with each subsequent war of the past century (10% civilian deaths in World War I, 50% in World War II, 70% in Vietnam, 80-90% in Afghanistan and Iraq) and since a significant percentage of these civilians are children, then war is inevitably a war against children.

Six: We cannot claim that there is a moral distinction between a government which bombs and kills innocent people and a terrorist organization which does the same. The argument is made that deaths in the first case are accidental, while in the second case they are deliberate. However, it does not matter that the pilot dropping the bombs does not intend to kill innocent people — that he does so is inevitable, for it is the nature of bombing to be indiscriminate. Even if the bombing equipment is so sophisticated that the pilot can target a house, a vehicle, there is never certainty about who is in the house or who is in the vehicle.

Seven: War, and the bombing that accompanies war, are the ultimate terrorism, for governments can command means of destruction on a far greater scale than any terrorist group.

These considerations lead me to conclude that if we care about human life, about justice, about the equal right of all children to exist, we must, in defiance of whatever we are told by those in authority, pledge ourselves to oppose all wars.

— Howard Zinn, Introduction to elin o’Hara slavick’s Bomb after Bomb

Read the whole thing.

(Via Mark Brady @ Liberty & Power 2007-12-15.)

Kyrie eleison.

Forensic teams in Ciudad Juarez in Mexico are unearthing more than 4,000 bodies buried in common graves.

A local government official said DNA samples from the bodies would be compared to those of missing persons.

It is thought that some of the bodies could belong to women killed in a wave of unsolved murders that began in the city in 1993.

The official said the corpses were buried in common graves because they had not been claimed after 90 days.

The bodies being exhumed were buried between 1991 and 2005 – all unclaimed bodies buried since 2005 have been identified first.

More than 300 women have been murdered in the town in Chihuahua state since 1993, and an unknown number have gone missing.

There is no generally accepted motive for the killings.

They have been variously attributed to serial killers, drug cartels and domestic violence. Some of the killings are believed to have been sexually motivated.

Many of the victims were poor working mothers employed in factories in the industrial city, which is on the border with Texas.

There have been several arrests, but the killings have continued.

— BBC News 2007-12-05: Bodies in Juarez graves exhumed

In southern Iraq:

BAGHDAD (AP) — Religious vigilantes have killed at least 40 women this year in the southern Iraqi city of Basra because of how they dressed, their mutilated bodies found with notes warning against violating Islamic teachings, the police chief said Sunday.

Maj. Gen. Jalil Khalaf blamed sectarian groups that he said were trying to impose a strict interpretation of Islam. They dispatch patrols of motorbikes or unlicensed cars with tinted windows to accost women not wearing traditional dress and head scarves, he added.

The women of Basra are being horrifically murdered and then dumped in the garbage with notes saying they were killed for un-Islamic behavior, Khalaf told The Associated Press. He said men with Western clothes or haircuts are also attacked in Basra, an oil-rich city some 30 miles from the Iranian border and 340 miles southeast of Baghdad.

Those who are behind these atrocities are organized gangs who work under cover of religion, pretending to spread the instructions of Islam, but they are far from this religion, Khalaf said.

Throughout Iraq, many women wear a headscarf and others wear a full face veil although secular women are often unveiled. Since the overthrow of Saddam Hussein and the rise of a Shiite-dominated government, armed men in some parts of the country have sometimes forced women to cover their heads or face punishment. In some areas of the heavily Shiite south, even Christian women have been forced to wear headscarves.

Before the U.S.-led invasion in 2003, Basra, Iraq’s second-largest city, was known for its mixed population and night life. Now, in some areas, red graffiti threatens any woman who wears makeup and appears with her hair uncovered: Your makeup and your decision to forgo the headscarf will bring you death.

Khalaf said bodies have been found in garbage dumps with bullet holes, decapitated or otherwise mutilated with a sheet of paper nearby saying, she was killed for adultery, or she was killed for violating Islamic teachings. In September, the headless bodies of a woman and her 6-year-old son were among those found, he said. A total of 40 deaths were reported this year.

We believe the number of murdered women is much higher, as cases go unreported by their families who fear reprisal from extremists, he said.

— Sinan Salaheddin, Associated Press (2007-12-10): Vigilantes Kill 40 Women in Iraq’s South

(Via Feminist Law Professors 2007-12-10 and Majikthise 2007-12-10.)

Further reading:

• GT 2007-12-06: Day of Remembrance
• GT 2007-11-25: International Day for the Elimination of Violence Against Women
• GT 2006-05-08: Why We Fight
• GT 2003-05-29: Rumsfeld: What an Awful Outcome

In the federal government’s ongoing efforts to salvage COINTELPRO from the dustbin of history, the House of Representatives recently passed H.R. 1955, a bill that would, if it also passes the Senate, create a new National Commission on the Prevention of Violent Radicalization and Homegrown Terrorism and a Center of Excellence for the Study of Violent Radicalization and Homegrown Terrorism in the United States (sic!), which would study the social, criminal, political, psychological, and economic roots of violent radicalization and homegrown terrorism in the United States and methods that can be utilized by Federal, State, local, and tribal homeland security officials to mitigate violent radicalization and homegrown terrorism.

Here are the definitions for the unwieldy jargon used in the bill:

(2) VIOLENT RADICALIZATION–The term violent radicalization means the process of adopting or promoting an extremist belief system for the purpose of facilitating ideologically based violence to advance political, religious, or social change.

(3) HOMEGROWN TERRORISM–The term homegrown terrorism means the use, planned use, or threatened use, of force or violence by a group or individual born, raised, or based and operating primarily within the United States or any possession of the United States to intimidate or coerce the United States government, the civilian population of the United States, or any segment thereof, in furtherance of political or social objectives.

(4) IDEOLOGICALLY BASED VIOLENCE–The term ideologically based violence means the use, planned use, or threatened use of force or violence by a group or individual to promote the group or individual’s political, religious, or social beliefs.

Well, O.K., fine. If that is what the Center for Excellence &c. is going to study, then they may as well start with the worst offenders. May I suggest that they begin with studying the social, criminal, political, psychological, and economic roots of the extremist propaganda coming out of Office of National Drug Control Policy, which promotes the use of force or violence by armed narcs to promote the Drug Warriors’ political and social beliefs against the will of the civilian population? Or perhaps the Internal Revenue Service, which routinely engages in the use, planned use, or threatened use, of force or violence to intimidate or coerce the civilian population of the United States, in furtherance of the United States government’s political objectives with respect to the war on Iraq, Social Security, corporate welfare, government schooling, the drug war, etc.? Or perhaps the Department of Defense, which has used repeated, massive, and merciless ideologically-based violence in order to promote the federal government’s ideology with respect to parliamentary government, nuclear disarmament, etc., etc., etc., in countries all over the world?

I fully expect that they will get right on it. After all, you’d hardly expect a double-standard from the State when it comes to ideologically-based violence.

(Story thanks to Stephanie McMillan 2007-10-28.)

Here’s the New York Times’s report on Hordak‘s latest battle-cry:

BRUSSELS, May 11 — Vice President Dick Cheney used the deck of an American aircraft carrier just 150 miles off Iran's coast as the backdrop today to warn the country that the United States was prepared to use its naval power to keep Tehran from disrupting off oil routes or gaining nuclear weapons and dominating this region.

… Mr. Cheney's sharp warnings appeared to be part of a two-track administration campaign to push back at Iran, while leaving the door open to negotiations. It was almost exactly a year ago that the United States offered to negotiate with Iran as long as it first agreed to halt enriching uranium, a decision in which Mr. Cheney, participants said, was not a major player. Similarly, the speech today was not circulated broadly in the government before it was delivered, a senior American diplomat said. He kind of runs by his own rules, the official said.

… With two carrier strike groups in the Gulf, we're sending clear messages to friends and adversaries alike, he said. We'll keep the sea lanes open. We'll stand with our friends in opposing extremism and strategic threats. We'll disrupt attacks on our own forces. We'll continue bringing relief to those who suffer, and delivering justice to the enemies of freedom. And we'll stand with others to prevent Iran from gaining nuclear weapons and dominating this region.

… I want you to know that the American people will not support a policy of retreat, Mr. Cheney said. We want to complete the mission, we want to get it done right, and then we want to return home with honor.

— David E. Sanger, New York Times (2006-05-11): On Carrier in Gulf, Cheney Warns Iran

According to the story, after Dick Cheney completes his Middle East mission of sending clear messages, he will return home, sometime next week. No word yet on when American soldiers will complete their mission of opposing, disrupting, relieving, delivering military justice, occupying, keeping the sea lanes open, etc., or when he and his buddies will allow them to return home. Nor is there any word yet on when he and his buddies will stop forcing the American people, i.e. the rest of us, to foot the bill for his plans against our will.

Further reading:

• GT 2006-12-21: In ten words or fewer (personal pronouns edition): George W. Bush on the next year of the Iraq War
• GT 2004-02-08: What you mean We?

Zack Exley’s Preaching Revolution, which recently appeared in In These Times, is fascinating, and frustrating. The article’s about a diffuse set of Evangelical Christian mega-churches, which have begun to preach nonviolence, opposition to war and imperialism, solidarity with and aid to the poor, the need for radical societal change, and opposition to the theocratic power-grabs of the Religious Right. The leaders of these churches consider themselves revolutionaries, and aim to restore the radicalism that they see in Jesus’s mission and primitive Christianity. The churches, like the conservative mega-churches, are large, well-organized, well-heeled, and technologically sophisticated. Exley thinks that they are an emergent movement that could have a dramatic effect on both Evangelical Christianity and American politics; he also suggests that the secular Left has a lot to learn from them.

In his book Irresistible Revolution, 30-year-old author Shane Claiborne, who is currently living in Iraq to stand in the way of war, asks evangelicals why their literal reading of the Bible doesn't lead them to do what Jesus so clearly told wealthy and middle-class people to do in his day: give up everything to help others.

The popular evangelical Christian magazine Relevant, launched in 2003 by Cameron Strang, the son of a Christian publishing magnate, contains a Revolution section complete with a raised red fist for a logo. They've also released The Revolution: A Field Manual for Changing Your World, a compilation by radical, Christian social-justice campaigners from around the world.

Bell and Claiborne are two of the better-known young voices of a broad, explicitly nonviolent, anti-imperialist and anticapitalist theology that is surging at the heart of white, suburban Evangelical Christianity. I first saw this movement at a local, conservative, nondenominational church in North Carolina where the pastor preached a sermon called Two Fists in the Face of Empire. Looking further, I found a movement whose book sales tower over their secular progressive counterparts in Amazon rankings; whose sermon podcasts reach thousands of listeners each week; and whose messages, in one form or another, reach millions of churchgoers. Bell alone preaches to more than 10,000 people every Sunday, with more than 50,000 listening in online.

But this movement is still barely aware of its own existence, and has not chosen a label for itself. George Barna, who studies trends among Christians for clients such as the Billy Graham Evangelical Association and Focus on the Family, calls it simply The Revolution and its adherents Revolutionaries.

The article does contain a couple of gaffes that seem to come from the ignorance that all too many people on the secular Left still have about the varieties of Christianity. For example, Exley claims that Where Revolutionaries most part ways with many mainstream evangelical churches' interpretation of the Bible is in their embrace of women as leaders, elders and preachers. This is actually nothing new in American Protestantism, or even in evangelical mega-churches. Southern Baptists, say, have been and mostly still are hostile to women preaching or leading within the church; but the Pentecostal churches have had women participating in ministry and leadership for over a century now. But there’s a lot here to like. Some of the most interesting things in the article have to do with the participatory culture within some of these revolutionary churches:

If you compare the Mars Hill complex to progressive community centers or union halls, it has no rival. The entire mall has been converted. Most of the stores are now classrooms for the different grades of its enormous Sunday school. One of the large department stores has been converted into an events and youth meeting space with a stage, and ping pong and pool tables. The broad, carpeted concourse is now filled with comfy sofas and chairs for sitting and talking. Though the complex is perfectly clean and attractive, you get the feeling that the church, in renovating the facilities, has spent the minimum possible resources to meet functional needs.

More striking than the size of Mars Hill is the intensity of participation among the membership. The Mars Hill house church program — where small numbers of people come together in a home for Bible study, fellowship, mutual support and as a launching point for outreach into the community — involves more than 2,000 members in hundreds of groups, each with its own leaders. Several hundred volunteer as childcare providers and Sunday school teachers. And hundreds more serve each Sunday as ushers, parking helpers and medics. (With 3,500 people in a room, you never know what can happen.)

Yet Mars Hill is not atypical. According to the Barna Group, nine percent of Americans attend house churches (up from one percent 10 years ago). And tens of thousands of churches are de facto community centers, serving and supporting virtually all aspects of their members' lives, usually with a significant percentage of members acting as volunteers. In this way, churches have left progressives in the dust in terms of serving and engaging people directly. The union hall is the left’s nearest equivalent, but not only is it dying, it rarely attempts to serve anywhere near as many of the needs — spiritual and practical — as churches do.

…

At the Isn't She Beautiful conference, the non-theological sessions were devoted to one of the secrets of this movement's success: leaders — identifying them, recruiting them, loving them and letting them lead. The pastors at the conference all seemed to view their church memberships as seas of under-utilized leaders, and spent as much time as they could learning from each other and the Mars Hill staff how to be the best fishers of men they believe Jesus called them to be.

This high-density leadership organizing model stands in stark contrast to anything I've ever seen working in unions, progressive organizations and Democratic political campaigns. On the left, recruiting and mobilizing leaders has become devalued work that is typically left to inexperienced recent college graduates. The pastors at this conference, however, saw recruiting and inspiring leaders as one of their central callings. Too often, the left pays lip service to the grassroots, but lacks faith in grassroots leaders. The result is that too many of our organizations are one person deep and stretched impossibly thin. At the conference, I tried to imagine what Kerry campaign field offices (where I spent a lot of time in 2004) would have looked like if we had recruited leaders instead of bodies and expected them to be faithful, committed members of a team (words included in Mars Hill volunteer job descriptions). Some organizations on the left do include leadership development in their organizing models. But churches seem to assume that there are already plenty of developed leaders in their midst and go straight to giving them as much responsibility as they can.

We could use a bit more history here. The union hall is dying, now; but that’s only one of the visible remnants of what used to be a much larger, and much more vibrant, labor culture. Before the New Deal, when political patronage, political control, and professionalized bureaucracy combined to create a long, slow managerial stranglehold on rank-and-file unionism, the labor movement was much more than meetings at the union hall and negotiations in the board room. The radical wing of the labor movement, in particular–and these were, for what it’s worth, mostly anarchists–created and sustained a flourishing counterculture, which included not only the union hall, but also reading groups, schools for children, mutual aid societies, banquets, dances, newspapers, songs, stories, cartoons, posters, murals, and more, all organized by workers who unionized with the slogan We are all leaders here. If the radical labor culture can’t hold a candle to what these radical churches now offer, that is because of what the labor movement has become in the era of state-capitalist unionism, and indeed precisely because of the vacuums created by the collapse of labor radicalism in American culture.

What I want to focus on right now, though, is how Exley has missed out on one of the most important lessons that Mars Hill and other revolutionary churches have incorporated into both their preaching and their works. The failure comes out when he turns to speculate on where the revolutionaries’ strategy for social change might lead in the near future:

Andrew Richards is the local outreach pastor at Mars Hill, charged with driving the Mars Hill house church program to reach people in need in the greater Grand Rapids community. We're not only taking care of the needs of our own community, but we want to respond to the needs that are in the greater community, he said before a recent Sunday service while trying to recruit more leaders. He laid out five areas of focus: urban at-risk youth, refugees, poverty, community development and HIV/AIDS.

Rob Bell and other church leaders seem to be building up to a big challenge. It is unclear exactly what is in the works. (Bell does not give interviews.) But he has been preaching more and more about systemic oppression, poverty, debt and disease — not just locally but globally. And other leaders have indicated to the membership that the current level of sacrifice for others in the community and the world is not in line with Jesus’ teachings.

On Dec. 10, 2006, Bell kicked off a series of sermons, titled Calling all Peacemakers, during which he said:

Never before in history have there been a group of people as resourced as us. … Never before has there been a group of people who could look at the most pressing needs of the world and think: well, we could do it … History is like sitting right there, in the middle of war, and great expenditure, and violence, and the world torn apart in a thousand directions — [waiting for] a whole ground swell of people to say, Well, we could, we could, we could do this. We could do what Jesus said to do.

But, as of now, the Revolutionaries seem to be embracing person-to-person, be the alternative solutions to the exclusion of advocating for social policy that is more in line with their vision of the kingdom. Boyd says, I never see Jesus trying to resolve any of Caesar's problems.

Wallis believes this reluctance comes from the recent experience of being dragged into the mess of partisan politics on the terms of the Republican party.

… But where will their prayers lead them? Will they forever restrict themselves to person-to-person, relational solutions? Or will they choose to influence political leaders on issues they share with the left — poverty, war, environmental destruction — with the same force that the Christian Right exerted around abortion, gay marriage and other areas?

There is something important here that Exley does not seem to grasp, but his subjects do. Social policy, i.e., government making and executing laws, is not something that happens over and above person-to-person, relational solutions like direct action and person-to-person mutual aid. Governments are made of people, no less than churches are. When governments make laws, there’s no magical zap or mystical assumption that elevates the policy beyond the limited, work-a-day efforts with which ordinary people muddle through. There is only one group of mortal human beings writing down general orders, another much larger group choosing whether to follow those orders or ignore them, and a third group that tries to make the second group follow the orders from the first, by force if necessary. The demands might be just or unjust; the enforcement may be appropriate or inappropriate. But whatever they are, they are just human words and human deeds like any others.

So the question isn’t, actually, whether Christian revolutionaries should aim at person-to-person solutions or else advocating for social policy. Person-to-person solutions are the only solutions there are, and government-enforced social policy is just one more form of relational solution amongst many. The right question to ask is: what sort of personal relationships we should cultivate, between whom, with what structures and in what roles? Should our solutions to outstanding social problems come from person-to-person relationships between equals, based on spontaneous human concern and practiced with mutual consent? Or should they come from person-to-person relationships between government authorities and ordinary civilians, based on political lobbying and backed up by legal force? Should the people working to make a social change carry sandwiches and soup, or guns and handcuffs? Caesar has one answer; the revolutionary Christians have another. And I happen to think that Caesar is wrong and they are right. Whatever short-run gains you might be able to extract by getting into governmental politics and enlisting State power on your behalf, it comes at the strategic cost of making your movement dependent on the good graces of a privileged political elite, and at the moral cost of staining a just cause with coercive means.

But that answer will remain incomprehensible until we have first asked the right question, and Exley and Wallis–like all too many people in the so-called Progressive wing of the Left–have failed to understand it, and so failed to understand those (like the Christian revolutionaries that Exley intends to profile) who put it at the center of their concerns. It’s not about timidity or skittishness or the machinations of the Moral Majority; it’s about having a set of ideals about how you should deal with your fellow creatures and build a community with them. Judging from the views they express in the article, there are a lot of things I’d agree with the revolutionary Christians on; and a lot of other things I’d disagree with them on. But this is definitely something that they see correctly, even if only through a glass darkly, and I can only hope that Leftists like Exley will one day learn the same lesson.

Further reading:

• GT 2005-10-09: State of grace