https://americancynic.net/Atom Feed for 'protest' Features2019-08-09T23:51:58ZAmer Canishttps://americancynic.net/about/tag:americancynic.net,2017-05-11:/log/2017/5/11/on_the_road_to_may_day_a_non-report-back_from_denver_2017/On the road to May Day: A non-report-back from Denver 20172017-05-11T19:09:59Z2018-08-03T21:00:41Z<div class="imageblock">
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<img src="/log/2017/5/11/on_the_road_to_may_day_a_non-report-back_from_denver_2017/Diogenes_Asking_for_Alms.jpg" alt="Diogenes Asking for Alms">
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<div class="title">Figure 1. “Diogenes Asking for Alms” by Jean-Bernard Restout (1767). Here Diogenes is begging from a statue, which he did to practice being rejected.</div>
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<h2 id="_a_spectrum_of_beggars">A spectrum of beggars</h2>
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<blockquote>
Being asked why people give to beggars but not to philosophers, Diogenes said, “Because they think they may one day be lame or blind, but never expect that they will turn to philosophy.”
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<div class="paragraph">
<p>Every other day of the year I’m dismissive toward churches, parties, unions, and holy days; but on May 1st, I’m somehow always hopeful that a large number of radicals will turn out and cause trouble. It’s been a few years since I’ve written a post complaining about the tameness of <a href="https://crimethinc.com/2017/05/01/mayday2017">May Day</a> in Denver. That’s because I realized that I’m too shy to contribute to or get much out of protests and stopped attending them. This year, however, with good weather, the drama around Trump, and the centennial of the 1917 revolutions, I thought the demonstrations could be big. I searched online and saw that the Democratic Socialists of America and some other groups planned a “May Day Against Trumpism” at the capitol building. Wanting to not miss out, I took the bus to the city.</p>
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<p>Between Union Station and Denver’s capitol building is a mile of pedestrian shopping called 16th Street Mall. Recounting one’s walk down 16th Street Mall is often to sketch a continuum-forming typology of beggars:</p>
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<a class="image" href="/log/2017/5/11/on_the_road_to_may_day_a_non-report-back_from_denver_2017/beggarspectrum.svg"><img src="/log/2017/5/11/on_the_road_to_may_day_a_non-report-back_from_denver_2017/beggarspectrum.svg.png" alt="Diagram of begging typology."></a>
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<div class="title">Figure 2. A print-quality diagram depicting the perfectly sensible multi-dimensional typology of begging. I’m not at all embarrassed of the concept or drawing. The bus icon is by <a href="http://naomiatkinson.com/naomiatkinsondesign/">Naomi Atkinson</a>; the capitol icon is by <a href="http://www.loren.co/">Loren Klein</a> (<a href="https://creativecommons.org/licenses/by/3.0/us/">CC-BY-3.0</a>). The lines were drawn by me: ALL RIGHTS RESERVED. Click image for SVG version.</div>
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<p>Almost as soon as I stepped outside of the bus station a woman approached me and asked if I had “a dollar or something to help with food.” I remembered that I had grabbed some extra change with my bus fare and handed her the two dimes. She cheerfully assured me that every little bit helps. This is the unpretentious beggar: she offers nothing in exchange for taking money except to live and beg another day. Every other beggar I’d meet on my way to the capitol would present their case as an <em>exchange</em>; they’d tell me that either I or an even more helpless third party somewhere would benefit from my donation.</p>
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<p>A girl with a clipboard standing at the nearby intersection who witnessed my twenty-cent donation caught my eyes and asked, “Do you want to save a child with me today?” From what I gathered before the crossing light changed, the plan was for her to get paid to solicit donations for some sponsor-a-child charity scheme and for me to give her my money. I couldn’t even think of a sensible response to that offer of teamwork and just awkwardly shook my head before crossing the street. Later down the mall I met some more clipboard beggars, and I did much better. One girl got my attention with a friendly greeting and then explained that with Trump in office it is very important that I give to the ACLU. I told her I didn’t have any money. She was understanding and told me that I could donate online whenever I do have money.</p>
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<p>A man begging on behalf of <a href="http://savethechildren.org">Save The Children</a>, an organization currently helping victims of the Syrian civil war, asked if he could talk to me about their work. I told him I don’t have any money, and he politely asked if he could give me his spiel anyway. So I listened. When he got back to asking for a donation I wished him luck and walked on. It turns out that while he’s trying to extract money from unemployed anarchists on the mall, the President and CEO of Save the Children, Carolyn Miles (whose background is in marketing, specifically in selling American Express cards to college students), is paid <a href="https://www.charitynavigator.org/index.cfm?bay=search.summary&orgid=4438#">$455,000 per year</a>.</p>
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<p>Further down the mall I looked down and walked fast to avoid interacting with a pair of clipboard-holders wearing Greenpeace shirts.</p>
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<p>But I’ve gotten ahead of myself. When I crossed to the other side of 16th Street, on the first block of the mall, there was a man playing the flute along to some kind of electronic jazz music playing from a loudspeaker while also talking to passers-by trying to get them to dance. It was a tough crowd, but he was a skilled performer and there were several dollars in the wooden box on the ground in front of him.</p>
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<div class="paragraph">
<p>Unlike most beggars, buskers are generally not only tolerated but desired by downtown business improvement districts because they provide some cultural authenticity which makes shopping a less sterile experience. People often give to buskers because they genuinely enjoyed the performance rather than out of pity, in which cases street performing is a commercial art rather than begging proper. While I’ve not witnessed them in Denver, other cases in which unsolicited services are pre-rendered with the expectation of payment, such as squeegee beggars who clean windshields at stoplights for donations, probably rarely make that transition (and so precede busking in the spectrum).</p>
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<p>The claim that donations are actually payment for a service is a rhetorical game Diogenes played when he said people should pay him “not for alms, but for repayment of his due” (presumably for being such a great philosopher). And like some guilt-tripping clipboard beggars, he also tried leaning on potential donors' sense of fairness and morality to reason them into giving to him: “If you have already given to anyone else, give to me also; if not, begin with me.”</p>
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<p>Jesus, the founder of the other ancient tradition of begging which has been gnawing the foundations of Western civilization for over 2,000 years, also gave some rather cynical advice on how to handle beggars. Included in his Sermon on the Mount are three of his most characteristic pronouncements. The first, “Do not resist an evildoer,” is followed by three examples of enduring more abuse than one’s day-to-day abusers expect (if someone slaps your face, turn turn the other cheek; if someone sues you for the literal shirt off your back, give them your cloak too; if you are conscripted to walk a mile, walk <em>two</em> miles). The third is “Love your enemies,” after which Jesus points out that even tax collectors — the very agents of exploitation — are nice to their friends, so that should be, like, the absolute minimum standard of behavior.</p>
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<p>Perhaps less famous (though not less vexing) than those two paradoxical sayings is found right between them: “Give to everyone who begs from you.”</p>
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<p>Jesus’s first followers were propertyless peasants who had left even their homes, were used to putting up with abuse at the hands of their social betters, to going without sufficient clothing, to walking more than even soldiers, were more often beggars than givers, and who nevertheless treated everybody well. Whatever the deeper and more general applications of these sayings, then, on their surface they not only presented the lifestyle of the early Christians (that which potential followers would be expected to adopt), they also seem to be lightheartedly self-serving in the same style of the Cynics who taught that it was virtuous to give to homeless philosophers.</p>
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<p>The co-optation of Christianity by the rich and powerful not long after Jesus was executed imbued these sayings with even greater difficulty for their future audiences, especially “give to everyone who begs from you” which cannot be so easily philosophized away as a paradox. As an example, consider the case of a 19th-century Russian aristocrat named Leo Tolstoy who after a legendary career as a novelist attempted to take the sayings of Jesus seriously. His struggles with “do not resist an evildoer” produced several works which had profound influences on social justice movements around the world and are still read by pacifists and anarchists today. But it wasn’t until he was quite old that he finally got the courage (if sneaking away from one’s wife in the middle of the night counts as courageous) to leave all of his possessions by setting out on train with nothing but the clothes of a standard Russian peasant. He developed pneumonia and died within days of leaving home.</p>
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<p>The pretensions of the cynical beggar are ironic in that the audience is aware of the rhetorical game, but like in the case of the street performer, it is the decision of those who give as to whether they are giving out of pity or gratitude. Beyond that, the type of beggar represented by the Cynic and the Christian are <em>honest</em> both in the sense that they present neither sob stories nor pretended friendliness, but even more so in that they invite their listeners to throw off their own pretensions about the society they are living in and reproducing. That is, to the Cynic and the Christian, giving to beggars is not in tension with more systematic solutions to poverty, it <em>is</em> the systematic solution to poverty. The clipboard-holding fundraiser, in contrast, who has perfected the sob story, the salesman-like friendliness, and who claims salvation is found in non-profit organizations, is perhaps the paragon of the dishonest beggar.</p>
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<p>I didn’t have occasion to mention it, because I have thankfully never been a witness or victim to a robbery (not that such crimes are unknown on the 16th Street Mall), but robbers also make no claim to be helping their victims and should logically precede the unpretentious beggar in our spectrum. While of course theft and robbery, being characterized by their involuntary demands, are not begging properly, even muggers sometimes couch their activity in the language of a market exchange (‘your money for your life’).</p>
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<p>Julian, the fourth-century Roman emperor (a nephew of Constantine) who tried to peacefully revert the empire from Christianity back to Paganism, was annoyed with the openly atheist and crude Cynics of his day. He wanted all Cynics to be as pious and educated as he imagined Diogenes and Crates were, and argued that most Cynics were even <em>worse</em> than bandits and pirates who were at least decent enough to be ashamed of their lifestyle and live in their faraway hideouts instead of preaching at people in the streets. He also referred to Cynics as “monks,” intending the association with Christians to be an insult (Christians were only one or three gods away from being atheists themselves).</p>
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<p>At many of the intersections along the mall I saw newspaper salesmen — often older men with all of their possessions in bags on the ground at their feet — selling <a href="https://www.denvervoice.org">the <em>Denver VOICE</em></a> for a suggested $2 per copy. Originally founded 20 years ago as “a grassroots newspaper created by homeless people for homeless people,” the <em>VOICE</em> is now written for a general audience and sold by homeless vendors (who buy the papers for $0.50 each) as a way for them to earn some income. (The <em>Denver VOICE</em> is independent, but its operating model is influenced by similar <a href="https://en.wikipedia.org/wiki/Street_newspaper">street newspaper</a> vending networks which operate in cities around the world.)</p>
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<p>These charity vendors, whose sales depend at least as much on pity as on satisfying the wants of their customers, are located in the middle of the murky space where begging becomes selling (somewhere to the retail side of the children in third-world cities who sell trinkets to Western tourists).</p>
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<p>Of course the entire mall is lined by actual retail shops and beggardly advertisements. Salespersons and advertisers (and the business owners they work for) likely imagine they are much further along the spectrum of begging than they actually are.</p>
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<p>Downtown business associations and city councils will often commission artwork to help beautify shopping areas and, as in the case of buskers, will happily tolerate some guerrilla murals which provide a degree of authenticity to the shopping environment. But for the most part any art or graphic design which might distract from the commercial purposes of the property is forbidden. In the words of the street artist Banksy, “The people who truly deface our neighborhoods are the companies that scrawl their giant slogans across buildings and buses trying to make us feel inadequate unless we buy their stuff. They expect to be able to shout their message in your face from every available surface but you’re never allowed to answer back.”</p>
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<p>Banksy’s observation echoes one by GK Chesterton a hundred years earlier that “It is really not so repulsive to see the poor asking for money as to see the rich asking for more money. And advertisement is the rich asking for more money”:</p>
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A man would be annoyed if he found himself in a mob of millionaires, all holding out their silk hats for a penny; or all shouting with one voice, “Give me money.” Yet advertisement does really assault the eye very much as such a shout would assault the ear. “Budge’s Boots are the Best” simply means “Give me money”; “Use Seraphic Soap” simply means “Give me money.” It is a complete mistake to suppose that common people make our towns commonplace, with unsightly things like advertisements. Most of those whose wares are thus placarded everywhere are very wealthy gentlemen with coronets and country seats, men who are probably very particular about the artistic adornment of their own homes. They disfigure their towns in order to decorate their houses.
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<p>Shop and restaurant owners on the 16th Street Mall have been known to be hostile to the more needy beggars operating on their turf and have enlisted the police to carry out revanchist actions against the most vulnerable. In 2012, <a href="https://www.municode.com/library/co/denver/codes/code_of_ordinances?nodeId=TITIIREMUCO_CH38OFMIPR_ARTIVOFAGPUORSA_DIV1GE_S38-86.2UNCAPUPRPRPR">legislation</a> criminalizing the act of sleeping outside with shelter (defined as “any tent, tarpaulin, lean-to, sleeping bag, bedroll, blankets, or any form of cover or protection from the elements other than clothing”) was passed on behalf of downtown business owners. Under the authority of that code, police have conducted winter <a href="http://observers.france24.com/en/20161228-denver-urban-camping-ban-police-take-blankets-homeless">raids</a> on homeless camps to confiscate blankets. Recently three individuals accused of camping with shelter were tried by jury, <a href="http://www.denverpost.com/2017/04/05/denver-homeless-camping-ban-violators-trial/">convicted</a>, and sentenced to several days of forced labour.</p>
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<p>The City of Denver in collaboration with downtown business owners has installed mechanical panhandlers — modified parking meters — which are meant to compete with live beggars. The city has promised the money collected by the machines will go toward “job training, meals and permanent housing options that help get people back on their feet,” but it has been <a href="http://denver.cbslocal.com/2016/06/30/city-used-homeless-donations-to-assist-with-homeless-sweep/">caught</a> spending it instead to help fund the police sweeps of homeless camps.</p>
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<p>The mall ends where 16th Street dead-ends into Broadway. To the north is the financial heart of Denver’s business center. On 16th Street itself are the two Denver World Trade Center buildings and Republic Plaza (the tallest building in Denver); scattered beyond those are more high-rise office buildings and skyscrapers. These buildings exhibit almost none of the colorful and chaotic elements of the shopping mall and are instead dark, sleek, and inauspicious.</p>
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<p>The craft of capital allocation and investment, which is practiced in many of these buildings, does not depend on demanding, begging, or offering so much as on staking ownership and simply taking interest. Like the robber on one end of our spectrum, we have financial capitalism on the other: the bandit subsumed. The full spectrum of begging plays out between these dialectical bookends of the modern capitalist economy, as it does everyday between Union Station and Broadway.</p>
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<p>Walking a block south on Broadway brought me to the state capitol building. I could see maybe 100 demonstrators nestled up on the steps waving red and black flags. A large banner facing the street read “No War But Class War,” and another further back read “Workers & Oppressed People of the World Unite!” There were no police or pro-Trump counter-protestors in sight.</p>
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<p>The prospect of joining them seemed both socially overwhelming and boring. Like some sort of party. So I continued walking down Broadway and spent my afternoon in the Denver Public Library. It was a good May Day.</p>
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<h2 id="_other_peoples_may_day_2017">Other people’s May Day 2017</h2>
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<div class="paragraph">
<p>Of course, some people actually followed through on their plans to attend a May Day demonstration. The local Fox News affiliate was kind enough to both get the word out about various May Day protests in Denver as well as to follow up with a short video and a couple of pictures from the event at the capitol: <a href="http://kdvr.com/2017/05/01/may-day-events-taking-place-in-denver/">“May Day events taking place in Denver”</a> (Fox31, 1 May 2017). More photos can be found on <a href="https://www.facebook.com/events/589838171220197/">the Facebook event page</a>.</p>
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<p>A few cities <a href="https://www.theguardian.com/world/gallery/2010/may/02/may-day-protest">around the world</a> saw major protests, with <a href="https://www.theguardian.com/world/2017/may/01/may-day-violence-france-six-police-injured-armed-group-hijack-paris-march">the riot in Paris</a> getting the most headlines because protesters responded to police tear gas with spectacular petrol bombs. Hundreds of protesters and six cops were injured during the clashes.</p>
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<p>In the United States the most unusual thing about May Day this year was the presence of Trump-inspired right-wing counter-protesters who turned up in several cities. <a href="http://www.seattletimes.com/seattle-news/does-peaceful-may-day-signal-seattles-no-longer-in-protesters-bulls-eye/">Seattle was unusually quiet</a> though there was a minor <a href="http://www.thestranger.com/slog/2017/05/01/25118288/dispatch-from-the-right-wing-presence-at-seattle-may-day">confrontation</a> with participants of a “Stand Against Communism” rally.</p>
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<p>The most rowdy demonstrations were in Portland and Olympia. <a href="http://www.kgw.com/news/politics/may-day-protests-expected-monday-in-portland-across-us/435436532">In Portland</a> a minor riot broke out after a few protesters threw full cans of Pepsi at riot police who responded by charging into the mostly peaceful crowd of marchers. The bloc’d up [mostly-anarchist, no doubt] protesters who instigated the police response have been <a href="https://socialistworker.org/2017/05/04/hard-facts-about-portlands-may-day-riot">criticized</a> for endangering the rest of the march.</p>
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<p>There was also a small riot <a href="https://itsgoingdown.org/olympia-wa-may-day-reportback/">in Olympia</a> where protesters threw rocks at police (and some counter-protesters threw rocks at marching demonstrators). In one unfortunate and embarrassing instance, a protester tried to pepper spray some taunting counter-protesters and accidentally sprayed passers-by including a dog. Most cops are not even that irresponsible with chemical weapons.</p>
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<p>The <a href="http://www.austinchronicle.com/news/2017-02-17/red-guards-and-the-modern-face-of-protest/">Red Guards Austin</a>, a Maoist group which has gained some notoriety in recent months due to their open-carry demonstrations, tried to march in Austin, but they were surround by an alarming number of reactionary counter protesters. Apparently racists and anti-communists of the InfoWars variety are numerous in the Austin area (I didn’t realize until now that Alex Jones lives in Austin and hosts his show there). Some Red Guards members were carrying rifles, and so were a few of the right-wingers. In their <a href="https://redguardsaustin.wordpress.com/2017/05/03/fight-fail-fight-again-fail-again-fight-again-until-victory/">public self-criticism</a> which they posted to their weblog, the Red Guards described this scary moment:</p>
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<blockquote>
Early on in the march a fascist named William Fears physically assaulted one of the comrades who was guiding chants and for this Fears came very close to forcing our units to use lethal force. Those in attendance could see fear in his eyes as the Partisan unit moved into the ready position prepared to chamber a round.
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<p>My impression is that the Austin PD did a good job keeping the groups apart and possibly from literally killing each other. The independent journalist Kit O’Connell was present and wrote a good postmortem of the event: <a href="https://kitoconnell.com/2017/05/06/mayday-fascist-rampage-in-austin/">“Unpacking The Fascist Rampage On May Day In Austin: What Happened, What Went Wrong.”</a> I could not find a single report from a main stream news outfit.</p>
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<h2 id="_sources_of_quotations">Sources of quotations</h2>
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<div class="paragraph">
<p>The sayings of Diogenes quoted above can be found in Diogenes Laertius’s <a href="https://en.wikisource.org/wiki/Lives_of_the_Eminent_Philosophers/Book_VI#Diogenes"><em>Lives of Eminent Philosophers</em>, Book VI</a>. Those of Jesus are recorded in <a href="https://www.biblegateway.com/passage/?search=Matthew+5%3A38-48&version=NRSV">Matthew 5:38-48</a>. Julian’s thoughts on Cynics are preserved in his seventh Oration: <a href="https://en.wikisource.org/wiki/To_the_Cynic_Heracleios">“To the Cynic Heracleios.”</a> The Banksy quote is from his introduction to <a href="http://libgen.io/book/index.php?md5=D759C402177573EB0A108ADE74D83A33"><em>Wall and Piece</em></a>. GK Chesterton’s opinion on advertisements can be found in his 1920 book <a href="http://www.gutenberg.org/ebooks/13468"><em>The New Jerusalem</em></a>.</p>
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</div>An anecdotal introduction to the continuum-forming typology of begging as a dialectical model for understanding the structure of late capitalist economy.tag:americancynic.net,2014-12-07:/log/2014/12/7/on_camels_liberal_myths_and_ferguson/On Camels, Liberal Myths, and Ferguson2014-12-07T13:41:11Z2019-08-09T23:51:58Z<div class="quoteblock">
<blockquote>
“In a world that really has been turned on its head, truth is a moment of falsehood.”
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<div class="attribution">
— Guy Debord<br>
<cite>The Society of the Spectacle</cite>
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<h2 id="_background_the_killing_of_michael_brown">Background: The Killing of Michael Brown</h2>
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<div class="paragraph">
<p>As far as I know, none of the following facts are disputed. On August 9, 2014, Officer Darren Wilson of the Ferguson City Police Department confronted Michael Brown, 18, and his acquaintance<sup class="footnote">[<a id="_footnoteref_1" class="footnote" href="#_footnotedef_1" title="View footnote.">1</a>]</sup> Dorian Johnson, 22, from his vehicle because they were walking in the middle of a residential street. The officer ordered them to move to the sidewalk. Instead of simply complying, Brown argued with the officer through the window of the police SUV. A scuffle ensued, Brown, who was unarmed, hit Wilson in the face with his hand, and according to Wilson’s testimony, made a grab for the officer’s firearm. In response, Wilson fired 2 shots at Brown who ran down the street for about 150 feet before turning around to face the officer (some witnesses reported he had turned around in surrender). Meanwhile Wilson had exited his vehicle and pursued on foot, firing at least 10 more times. Less than 90 seconds after initially contacting the jaywalker, Wilson had hit Brown with at least 6 bullets, including a fatal shot to his head.<sup class="footnote">[<a id="_footnoteref_2" class="footnote" href="#_footnotedef_2" title="View footnote.">2</a>]</sup></p>
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<div class="paragraph">
<p>Johnson later explained that Brown was in the midst of a some sort of mystical crises on the day he died.
He had an earlier preminition that his stepmother and grandmother would be delivered from their illnesses through his prayer, and was experiencing what seemed like supernatural phenomena including that he was being protected from cars as he walked in the street.
This state of mind may help explain both why Brown was walking in the middle of road and why he made the courageous but suicidal decision to turn and face the officer who was firing at him.<sup class="footnote">[<a id="_footnoteref_3" class="footnote" href="#_footnotedef_3" title="View footnote.">3</a>]</sup></p>
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<div class="paragraph">
<p>A grand jury was convened after the shooting, and it found the evidence to be insufficient to provide probable cause for bringing criminal charges against officer Wilson. He was never arrested in connection with the killing.</p>
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<div class="paragraph">
<p>Both the shooting and the grand jury decision have been met with significant <a href="http://en.wikipedia.org/wiki/2014_Ferguson_unrest">social unrest in Ferguson</a> and in cities around the country including protest marches, riots, looting, and destruction of retail storefront property.</p>
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<div class="paragraph">
<p>The sentiment behind some of the protesters' demands for “justice for Mike Brown” and the bewildered response of spectating [white] Americans trying to make sense of why the black residents of Ferguson (sometimes just “thugs”) would destroy “their own” neighborhoods both reveal something of the mystified nature of capitalism and the myths which sustain it.</p>
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<div class="sect1">
<h2 id="_myths_the_size_of_camels">Myths the Size of Camels</h2>
<div class="sectionbody">
<div class="paragraph">
<p>Frederich Engels used the term ‘false consciousness’ to describe beliefs about the world which obfuscate its actual workings and mislead people into accepting the current social structures as “natural” or even inevitable. And it was Karl Marx, an often unemployed theorist living under industrial capitalism, who taught us the importance of the economic basis in understanding the nature, ends, and ideologies of the dominate political structures in all times and places. But it was Jesus of Nazareth, a propertyless Jewish peasant subsisting under imperial Rome, who taught us how to see and see through the moral judgments which flow from such false consciousness, a morality which serves to protect and create the exploiting classes.</p>
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<div class="paragraph">
<p>Among the sayings of Jesus which have been preserved, there are a handful of colorful and memorable quips employing exaggerated contrasts to illustrate the hypocritical judgments made by the dominant political and religious ideologies and leaders of his time. One of the most famous is his rhetorical question to those who fixate on the speck of sawdust in their brother’s eye, but don’t even notice the log sticking out of their own eye.<sup class="footnote">[<a id="_footnoteref_4" class="footnote" href="#_footnotedef_4" title="View footnote.">4</a>]</sup> Another is, “You blind leaders! You strain out a gnat but swallow a camel!”<sup class="footnote">[<a id="_footnoteref_5" class="footnote" href="#_footnotedef_5" title="View footnote.">5</a>]</sup></p>
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<div class="paragraph">
<p>What Jesus' sayings help to reveal, although it is counterintuitive, is that the most successful and stubborn ideas which make up a false consciousness do not operate on subtle misconceptions or minor deceptions. They are always complete reversals resulting in total hypocrisies.</p>
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<div class="paragraph">
<p>Jesus' cynicism can be applied generally to see how the hypocrisy is borne out today (and a few specific examples of such reversals from Ferguson will be demonstrated in the next sections). Every stable mode of production has its own obfuscating myths which are accepted by a sufficient number of both the exploiting and exploited classes to maintain widespread complacency. And so in liberalism we can expect to find those myths which hide the horrors of capitalism from the citizens of republics:</p>
</div>
<div class="paragraph">
<p>Private Property, a ruthless process and legal institution which deprives millions of property, requiring armies of police and soldiers to maintain, is seen as a provider of prosperity and stability. The Rule of Law, which so impartially allows the rich and the starving poor to depend on the purchase of commodities for survival, is seen as an egalitarian force. Above all Progressivism — by which the current social organization is seen to be fundamentally good and always improving through the democratic mechanisms of elections, petition, and scientific enlightenment — condemns as criminal any attempt by the oppressed to assert their dignity or make actual improvements to their conditions.</p>
</div>
</div>
</div>
<div class="sect1">
<h2 id="_justice_for_mike_brown">‘Justice for Mike Brown’</h2>
<div class="sectionbody">
<div class="verseblock">
<pre class="content">If the pig who shot Mike Brown ever sees the courtroom
You’ll have mostly the looters to thank for it</pre>
<div class="attribution">
— Pat The Bunny<br>
<cite><a href="https://www.youtube.com/watch?v=HCdTUY-NRnM">"I Was A Teenage Anarchist"</a></cite>
</div>
</div>
<div class="paragraph">
<p>Returning to the death of Michael Brown: arming oneself then confronting, fighting with, pursuing, and finally shooting to death an unarmed young man is behavior which should require significant extenuating circumstances to excuse. Even if Wilson were not a police officer, his actions would likely warrant a criminal trial to determine the facts more fully. But Wilson <em>is</em> a police officer who has been entrusted by the public (whom he is ostensibly protecting) with weapons, training, and legal authority. If anything, while acknowledging his work will tend to place him into conflicts, he should be held to a <em>higher</em> standard of behavior and legal culpability than an ordinary citizen in handling those confrontations. Instead, in accordance with the law, he has been granted extra leniency and the case against him will not even be examined in open court.</p>
</div>
<div class="paragraph">
<p>Given all of that, <em>and not even considering pre-existing systemic injustices or the patterns of police abuse</em>, it is plain why there is such widespread belief that an injustice was committed against Michael Brown and the Ferguson community. ‘Justice for Mike Brown’ has become a slogan for protests, and is taken as a demand by journalists looking to provide a motive for protesters. But what would such ‘justice’ look like? All too often the slogan is simply a demand that Darren Wilson be more fully subjected to the same criminal justice system which produced him. In such cases it is actually a demand of ‘justice for Darren Wilson’.</p>
</div>
<div class="paragraph">
<p>It’s a demand that reveals two divergent but both conservative reactions. The first, the ‘peaceful protesters,’ believe the justice system provides its own adequate channels of reform and view protest, insofar as it is legal or at least peaceful, as legitimate democratic petition of the government. The second, sharing the logic of a lynch mob, believes itself to be an extralegal corrective to a justice system gone so far astray that its own means of reform are no longer effective. Both accept at face value the necessity of the justice system as it promises to function.</p>
</div>
<div class="paragraph">
<p>On one of the riotous nights following the grand jury decision, CNN described a crowd of protesters who overturned and burned a police cruiser and then chanted across the street toward the lines of riot police and national guardsmen, “We are not your enemy. We just want justice.”<sup class="footnote">[<a id="_footnoteref_6" class="footnote" href="#_footnotedef_6" title="View footnote.">6</a>]</sup> The demand for justice, referring to criminal justice, shows how fully even some of the vandalizing protesters in Ferguson have internalized the liberal myths which legitimate capitalism and its political superstructures. Except to the grieving friends and family of Michael Brown who can’t be blamed for seeking whatever peace and closure they can find from a legal system which purports to provide it, the question of justice in the case of Darren Wilson is a symptom, a speck of dust, a gnat. Yet the Ferguson community leaders and many protesters strain at him while swallowing the murderous political system they believe can bring them justice.</p>
</div>
<div class="paragraph">
<p>Vandalism, even in the cause of liberalism, is clearly seen as a threat to the authorities and the image of control they’d like to maintain (hence the frenzied calls for peace among political leaders at all levels). But the split between the strictly peaceful and the extra-legal protesters also provides an opportunity to control the scope of debate during times of social unrest. For example, note what the highest ranking office of liberalism in the world has to say about rioting. During the 1992 LA Riots, President Bush acknowledged that while Americans have reason to be frustrated with the law, they should not actually unleash those frustrations on the legal system itself:</p>
</div>
<div class="quoteblock">
<blockquote>
“In this highly controversial court case, a verdict was handed down by a California jury. To Americans of all races who were shocked by the verdict, let me say this: You must understand that our system of justice provides for the peaceful, orderly means of addressing this frustration. We must respect the process of law whether or not we agree with the outcome. There’s a difference between frustration with the law and direct assaults upon our legal system.” <sup class="footnote">[<a id="_footnoteref_7" class="footnote" href="#_footnotedef_7" title="View footnote.">7</a>]</sup>
</blockquote>
<div class="attribution">
— George Bush
</div>
</div>
<div class="paragraph">
<p>Similarly, president Obama in his address to the nation after the Ferguson grand jury decision pleaded for frustrations to be channeled “constructively”:</p>
</div>
<div class="quoteblock">
<blockquote>
“First and foremost, we are a nation built on the rule of law. And so we need to accept that this decision was the grand jury’s to make. […​] But what is also true is that there are still problems and communities of color aren’t just making these problems up. […​] What we need to do is to understand them and figure out how do we make more progress. […​] That won’t be done by throwing bottles. That won’t be done by smashing car windows. […​] So, to those in Ferguson, there are ways of channeling your concerns constructively and there are ways of channeling your concerns destructively.”<sup class="footnote">[<a id="_footnoteref_8" class="footnote" href="#_footnotedef_8" title="View footnote.">8</a>]</sup>
</blockquote>
<div class="attribution">
— Barack Obama
</div>
</div>
<div class="paragraph">
<p>Riots provide several benefits for the working class at the expense of the owning class. As such, there is an ideological benefit in dissuading those who can be persuaded by liberalism from rioting. The liberal kit outlined by Obama — foundation on a Rule of Law, Progress, the sanctity of Property, and proper Democratic channels — is so ingrained in the minds of Americans that such appeals may work at an almost instinctive level. But even if they are ineffective in that, appeals to the law serve at least two important roles in maintaining order:</p>
</div>
<div class="olist arabic">
<ol class="arabic">
<li>
<p>By constantly making a distinction between lawful and non-lawful protest, the debate becomes centered on the morality and efficacy of extralegal reform. This has the effect of pushing radical change to the periphery, and completely out of view of most protesters and spectators.</p>
</li>
<li>
<p>By creating a sense of urgency in maintaining peaceful protests, politicians can induce protesters to police each other.</p>
</li>
</ol>
</div>
<div class="paragraph">
<p>A darker theoretical speculation can be drawn about the role of murderous policing itself, including the double-standard seen in the indictment process. By deviating so obviously from the promise of justice the system purports, prosecutors and police have succeeded in prompting people to take to the streets in <em>support</em> of the criminal justice system.</p>
</div>
</div>
</div>
<div class="sect1">
<h2 id="_why_are_they_looting_their_own_neighborhoods">Why Are They Looting Their Own Neighborhoods?</h2>
<div class="sectionbody">
<div class="paragraph">
<p>Meanwhile, much of the American populace suffers from a similar but different aspect of the liberal mystification. They read the reports of looting and see the pictures on TV of shops on fire, and they just can’t seem to figure out why those black people would destroy “their own” neighborhoods. As if the shopping centers in any American neighborhood, much less a black neighborhood, are collectively-owned cooperatives or in any way belong to the community rather than to petite bourgeois owners.</p>
</div>
<div class="paragraph">
<p>These Americans are so ensconced in liberal mythology that they are utterly unable to make sense of the world that confronts them on their cable news programs every night. It seems perfectly natural to think of people — especially the dark skinned and uneducated — as automatons who should spend their lives working and obeying (or begging and obeying), but any disruption of peace and order is a startling transgression. ‘Peace and order’ is paramount; it implies the ability to peaceably and orderly employ, tax, fine, and blame the poor…​ in Ferguson and everywhere.</p>
</div>
<div class="paragraph">
<p>As it is with gnats and camels, so it is with looting and capital. Businesses have stolen more from the working class — and most extensively from the black working class — than any practical amount of looting could ever recover. Yet the political leaders, news journalists, and the average American worker will strain all of their moral indignation at the tiny acts of re-appropriation like when a looter makes off with food or a television, but will swallow without question the entire impoverishing, alienating system of wage work which leaves so many with so little.</p>
</div>
<div class="paragraph">
<p>The wealth of the United States of America, from a British colony to an imperialist superpower, is the result of over four centuries of indentured servitude, chattel slavery, genocide, debt peonage, subjugation of women, plundering wars, and a system of wage labour which has no end in sight, all legally sanctioned and enforced by the established police forces. And what Americans cannot understand, the thing that is beyond acceptance, is when a liquor store is looted.</p>
</div>
</div>
</div>
<div class="sect1">
<h2 id="_the_virtue_of_rioting">The Virtue of Rioting</h2>
<div class="sectionbody">
<div class="paragraph">
<p>Of course not all events that occur during times of rebellion are necessarily good. There is nothing useful or dignifying in opportunistic violence against individuals or theft of personal property committed under cover of social unrest, and such acts are properly crimes. It is also important to recognize that spontaneous uprisings like Ferguson are not organized revolutions in which targets are prioritized, goods are seized and distributed according to need, and capital is taken over to be run collectively — or whatever revolution might look like.</p>
</div>
<div class="paragraph">
<p>As much as some of us may wish to see such activity, and while some spontaneous rebellions have historically lead to more directed revolutionary efforts, it is not even possible without more preparations than currently exist. The national guard in Missouri is happy to guard only the highest value centers of capital during a couple of nights of light looting of consumer goods. But if any protesters had attempted to actually take control of and operate their own workplaces, it would have been SWAT raids, live rounds, and whatever carnage was deemed necessary to return property to its lawfully exploiting owners.</p>
</div>
<div class="paragraph">
<p>But why loot and riot at all? Earlier in this essay I claimed that riots provide benefits to the working class. What are they? Most obvious is the material benefits inherent in the act of looting. In addition to material gain, looting brings a flavour of what a post-capitalist economy will feel like. On every other day of their life, a looter’s needs rule over them in the form of money and commodities. For a few brief days during a riot, commodities are subordinated to the form of mere goods which satisfy needs.</p>
</div>
<div class="paragraph">
<p>Secondly, riots win political concessions. They signal to the ruling class that it is squeezing a tad tightly and needs to let up in order to keep its grip. The unrest in Ferguson has directly prompted the federal government to begin investigating the Ferguson Police Department for possible civil rights abuses,<sup class="footnote">[<a id="_footnoteref_9" class="footnote" href="#_footnotedef_9" title="View footnote.">9</a>]</sup> and President Obama has asked congress for $75 million to fund 50,000 body cameras to help reduce murder and other abuse by America’s police officers.<sup class="footnote">[<a id="_footnoteref_10" class="footnote" href="#_footnotedef_10" title="View footnote.">10</a>]</sup> Other reforms may follow, none of which would have happened if protesters in Ferguson and elsewhere had not forced the issue.</p>
</div>
<div class="paragraph">
<p>But most importantly, riots and the reactions to riots reveal the hypocrisy Jesus saw so clearly. The public judgment of rioters lays bare the false morality of the dominate ideology. Covert domination — including economic exploitation and racism — can be swallowed and transmitted to new generations without being noticed. But overt domination is noticed and generates its own resistance. It is when domination is exposed and individuals are freed of their false consciousness that Jesus' “kingdom of heaven,” the Wobblies' “new world in the shell of the old,” and the Marxist’s “whithering away” of classes is possible. There are Christians who don’t understand a word of what Jesus said, but who nevertheless believe with all of their strength that his words have the power to save their souls. I don’t think they are wrong.</p>
</div>
</div>
</div>
<div class="sect1">
<h2 id="_further_reading">Further Reading</h2>
<div class="sectionbody">
<div class="paragraph">
<p>Roughly in order of relevance:</p>
</div>
<div class="paragraph">
<p><a href="/log/2014/12/16/no_war_but_the_class_apocalypse_further_reflections_on_rioting/">“No War But The Class Apocalypse!: Further Reflections on Rioting”</a> - some of my further thoughts on riots.</p>
</div>
<div class="paragraph">
<p><a href="http://thenewinquiry.com/essays/in-defense-of-looting/">“In Defense of Looting”</a> by Willie Osterweil is an eloquent defense of looting in the context of the Ferguson riots.</p>
</div>
<div class="paragraph">
<p><a href="http://www.counterpunch.org/2014/12/09/the-nature-of-police-the-role-of-the-left/">“The Nature of Police, the Role of the Left”</a> and <a href="http://www.counterpunch.org/2014/12/19/learning-from-ferguson/">“Learning From Ferguson”</a> by Peter Gelderloos look at the liberal mechanisms (including the narrative that ‘non-violence works’) used to relegate the efforts following police violence to superficial reforms.</p>
</div>
<div class="paragraph">
<p><a href="http://www.cddc.vt.edu/sionline/si/decline.html">“The Decline and Fall of the Spectacle-Commodity Economy”</a> by Guy Debord is an insightful analysis of the Watts Rebellion of 1965.</p>
</div>
<div class="paragraph">
<p>“False Consciousness or Laying it on Thick?” is the fourth chapter of James C. Scott’s <a href="http://xenopraxis.net/readings/scott_dominationandresistance.pdf"><em>Domination and the Arts of Resistance</em></a> which, like much of his work, explores the operation of hegemonic ideology and the degree to which it is accepted or merely tolerated by subordinate groups.</p>
</div>
<div class="paragraph">
<p><a href="http://humaniterations.net/2012/02/29/you-are-not-the-target-audience/">“You Are Not The Target Audience”</a> by Wiliam Gillis is an apology for the black bloc tactic of smashing windows.</p>
</div>
<div class="paragraph">
<p><a href="http://theanarchistlibrary.org/library/max-anger-from-gulf-war-to-class-war-we-all-hate-the-cops">“From Gulf War to Class War: We All Hate the Cops”</a> by Max Anger is an optimistic (probably overly so) summary of the 1992 LA Riots.</p>
</div>
<div class="paragraph">
<p><a href="http://anti-imperialism.org/2014/11/27/ferguson-missouri-rioting-is-a-virtue/">“Ferguson, Missouri: Rioting is a Virtue”</a> by Zak Brown is commentary on Ferguson by an American Maoist.</p>
</div>
</div>
</div>
<div id="footnotes">
<hr>
<div class="footnote" id="_footnotedef_1">
<a href="#_footnoteref_1">1</a>. Wesley Lowery and Darryl Fears, <a href="http://www.washingtonpost.com/politics/michael-brown-and-dorian-johnson-the-friend-who-witnessed-his-shooting/2014/08/31/bb9b47ba-2ee2-11e4-9b98-848790384093_story.html">“Michael Brown and Dorian Johnson, the friend who witnessed his shooting,”</a> The <em>Washington Post</em>, August 31, 2014.
</div>
<div class="footnote" id="_footnotedef_2">
<a href="#_footnoteref_2">2</a>. Robert Patrick, “<a href="http://www.stltoday.com/news/multimedia/special/darren-wilson-s-radio-calls-show-fatal-encounter-was-brief/html_79c17aed-0dbe-514d-ba32-bad908056790.html">Darren Wilson’s radio calls show fatal encounter was brief</a>,” <em>St. Louis Post-Dispatch</em>, November 14, 2014.
</div>
<div class="footnote" id="_footnotedef_3">
<a href="#_footnoteref_3">3</a>. Wesley Lowery, <a href="https://www.washingtonpost.com/national/dorian-johnson-witness-to-the-ferguson-shooting-sticks-by-his-story/2019/08/08/79ff3760-b77e-11e9-a091-6a96e67d9cce_story.html">"Dorian Johnson, witness to the Ferguson shooting, sticks by his story,"</a> The <em>Washington Post</em>, August 9, 2019.
</div>
<div class="footnote" id="_footnotedef_4">
<a href="#_footnoteref_4">4</a>. <a href="https://www.biblegateway.com/passage/?search=Matthew+7%3A3&version=NRSV">Matthew 7:3</a>
</div>
<div class="footnote" id="_footnotedef_5">
<a href="#_footnoteref_5">5</a>. <a href="http://bible.oremus.org/?passage=Matthew+23:23-24">Matthew 23:24</a>. It is sometimes suggested that the saying in Aramaic, the language Jesus probably spoke, would have involved more word play as the Aramaic word for “camel” is <em>gamla</em> and the Aramaic for “louse” (which could have been adapted to greek as “konopa” meaning gnat) is <em>glama</em>. A louse is smaller than a gnat, making for an even greater contrast in imagery.
</div>
<div class="footnote" id="_footnotedef_6">
<a href="#_footnoteref_6">6</a>. Moni Basu and Faith Karimi, <a href="http://www.cnn.com/2014/11/25/justice/ferguson-grand-jury-decision/">“Protesters torch police car in another tense night in Ferguson,”</a> <em>CNN</em>, November 25, 2014.
</div>
<div class="footnote" id="_footnotedef_7">
<a href="#_footnoteref_7">7</a>. <a href="https://web.archive.org/web/20060216041435/http://bushlibrary.tamu.edu/research/papers/1992/92050105.html">“Address to the Nation on the Civil Disturbances in Los Angeles, California,”</a> May 1, 1992.
</div>
<div class="footnote" id="_footnotedef_8">
<a href="#_footnoteref_8">8</a>. <a href="http://www.whitehouse.gov/the-press-office/2014/11/24/remarks-president-after-announcement-decision-grand-jury-ferguson-missou">“Remarks by the President After Announcement of the Decision by the Grand Jury in Ferguson, Missouri,”</a> November 24, 2014
</div>
<div class="footnote" id="_footnotedef_9">
<a href="#_footnoteref_9">9</a>. Sari Horwitz, Carol D. Leonnig and Kimberly Kindy, <a href="http://www.washingtonpost.com/world/national-security/justice-dept-to-probe-ferguson-police-force/2014/09/03/737dd928-33bc-11e4-a723-fa3895a25d02_story.html">‘Justice Dept. to probe Ferguson police force,’</a> The <em>Washington Post</em>, September 3, 2014.
</div>
<div class="footnote" id="_footnotedef_10">
<a href="#_footnoteref_10">10</a>. Nolan Feeney, <a href="http://time.com/3613058/obama-ferguson-police-body-cameras-funding/">‘Obama Requests Funds for Police Body Cameras to Address ‘Simmering Distrust’ After Ferguson,’</a> <em>TIME</em>, December 1, 2014.
</div>
</div>My commentary on an aspect of the unrest in Ferguson from what I consider to be a Christian perspective. I examine two reactions to the shooting of Michael Brown in Ferguson, MO, and identify the liberal myths they reveal. I also make some theoretical speculations about the purpose of both the establishment calls for 'peaceful protest' and the practice of murderous policing. I conclude with a brief look at the benefits of looting.