Category: Peace & Justice

The Poem Challenges Torture

Katrina’s Dream published a new poem today by Malcolm Boyd about torture in American prisons.  The poem connects torture in our American jails and prisons with Jesus’ suffering.  The publication is timed to encourage the Episcopal Convention in Anaheim this July to pass a resolution asking Congress to outlaw torture in American jails and prisons.  It is on the internet at http://www.opinion.katrinasdream.org/?p=114

Change Us
By Malcolm Boyd
We’ve mainstreamed torture, haven’t we, Jesus?  Turned it into just another word in the clutter of everyday news.  Not something to work up any sweat about.  It seems to me our worst sin is to torture people who are already in our power as prisoners.  Like people in our prisons.  Like Bobby Dellelo.
The 33 years you spent with us here, Jesus, including when we nailed you, still hasn’t taught us what we need to know about love and justice, has it?  Our prison system seems an agonizing and endless system of crucifixion.  Why don’t we wake up, Jesus?  Prison torture is torture of flesh and blood beings.  It’s not unlike our torture of you when you dwelt among us.

Please convert us, Jesus, to work against prison torture.  Change us into community organizers for peace, justice, nonviolence and your love.  Thank you, Jesus.


Boyd, 86, is poet/writer-in-residence at the Episcopal Cathedral Center of St. Paul in Los Angeles.  After a career in Hollywood and television, Boyd, was ordained an Episcopal priest.  He founded a college coffee house in Colorado and opposed segregation in Louisiana in 1959. He joined 27 other Episcopal priests, Black and white, in a Louisiana Freedom Ride in 1961, and registered voters in Mississippi and Alabama in 1965, the year “Are You Running with Me, Jesus?” was published.  A fortieth anniversary edition has been published with additional poems.

In 1966 national media reported on his gig reading prayers and his dialogue with audiences about God in the San Francisco nightclub, the hungry i.  He performed with Dick Gregory, Vince Guaraldi and Charlie Byrd.  The New York Times wrote, “Malcolm Boyd is a latter-day Luther or a more worldly Wesley, trying to move religion out of ‘ghettoized’ churches into the streets where people are.”  In 1968 Boyd was with Martin Luther King, Jr. in a nonviolent protest against the Vietnam War inside Arlington Cemetery, directly below the Tomb of the Unknown Soldier.  He was arrested in the Pentagon for being part of a Peace Mass protesting the Vietnam War.

Bobby Dellelo, 67, spent 40 years of his life in reform schools and prisons, five years in solitary, with three escapes.  He works on the American Friends Service Committee Criminal Justice Program.  He was featured in the March 30, 2009, New Yorker Article “Hellhole” about torture in solitary confinement.

Katrina’s Dream was founded in memory of the late Katrina Martha Swanson, one of the “Philadelphia Eleven” ordained priest irregularly in 1974.  When the Equal Rights Amendment was voted down, Katrina always said the Pledge of Allegiance, “With Liberty and Justice for Some.”  Katrina’s Dream is dedicated to the full inclusion of women in society and Liberty and Justice for All.
Among other justice issues, Katrina’s booth at the Episcopal Convention will support a resolution that “requests the Congress of the United States to prohibit torture including long-term solitary confinement and every cruel, inhuman or degrading treatment of prisoners in all prisons, jails, and other places of confinement within the United States, or any place subject to their jurisdiction, following the definition of torture in the United Nations Convention Against Torture and Other Cruel, Inhuman or Degrading Treatment or Punishment.”  Bobby Dellelo will help staff the booth at the Episcopal convention and speak at the legislative hearing on the resolution which he helped write.

Contacts
Katrina’s Dream:   George Swanson,   415 464 7744,  george@katrinasdream.org
Malcolm Boyd:    malcolmboyd@ladiocese.org
Boyd is on the web at
http://malcolmboyd.com/nineties.htm
Bobby Dellelo:   339 226 0475,   bdellelo@yahoo.com
Dellelo is described in the New Yorker Article “Hellhole”
Click Here

A Resolution for General Convention on Indigenous Peoples

Title: Repudiation of the Doctrine of Discovery

Resolved, the House of _____________ concurring, That the 76th General Convention direct The Most Rev. Dr. Katharine Jefferts Schori to write to the Supreme Governor of the Church of England, Queen Elizabeth II, urging her majesty to disavow and to repudiate publicly the claimed validity of the doctrine of discovery against all peoples, specifically as it is set forth in the 1496 Royal Charter granted to John Cabot and his sons by King Henry VII, and all other Royal Charters that have been relied thereon for the dispossession of lands and the subjugation of non-Christian peoples from their initial use to the present; and be it further

Resolved, that each diocese within the Episcopal Church be encouraged to reflect upon its, the Episcopal Church’s, and the Anglican Communion’s injustices committed against Indigenous People and encourage all Episcopalians within the Episcopal Church to seek a greater understanding of the Indigenous People within our borders to support them in their ongoing quest for survival and to respect their inherent sovereignty.

Explanation

European Christian religious leaders beginning with Pope Nicholas V articulated the concept of the doctrine of discovery to justify European monarchs and explorers acting on their behalf to take Indigenous land and possessions and enslave and kill the Indigenous people they encountered.  King Henry VII granted a charter to John Cabot and his sons on March 5, 1496 sanctioning by whatever means necessary to take the land of the Indigenous People of North America.  The charter authorized the Cabots “to find, discover and investigate whatsoever islands, countries, regions or provinces of heathens and infidels, in whatsoever part of the world placed, which before this time were unknown to all Christians.” The Charter also reads in part, “John and his sons or their heirs and deputies may conquer, occupy and possess whatsoever such towns, castles, cities and islands by them thus discovered that they may be able to conquer, occupy and possess, as our vassals and governors lieutenants and deputies therein, acquiring for us the dominion, title and jurisdiction of the same towns, castles, cities, islands and mainlands so discovered.”  Numerous Indigenous People have called upon Queen Elizabeth II to repudiate the Cabot Charter and other similar Royal Charters.  This resolution would put the Episcopal Church on record condemning the doctrine of discovery and supporting Indigenous People’s call for repudiation of the 1496 Royal Charter granted to John Cabot and his sons and other similar Royal Charters which sanctioned European invasion of the Western Hemisphere.

KatrinasDream.org Booth at July 2009 Episcopal General Convention

Our Agenda at General Convention

We will strive for justice and peace build respect for the Dignity of Every Human Being.
Baptismal Covenant—Prayer Book page 305

The booth will pursue the church’s mission: to restore all people to unity with God and each other in Christ and promote justice for women, prisoners, Indigenous Peoples, and students in Africa.  The words in italics are from the first two questions about the church on page 855 in the Prayer Book.

We will promote justice for women by disseminating information from organizations such as the EgualRightsAmendmend.org.  Click her for the ERA organization.

We will promote the newly formed network, Connecting Anglican Women in Theological Education (CAWTE) by handing out their brochures and bookmarks.  CAWTE was recognized and endorsed at the recent Anglican Consultative Council meeting in Jamaica: Click Here for Article on CAWTE.
We will promote justice for prisoners and respect for their dignity as human beings by lobbying for our resolution asking Congress to outlaw torture in all American jails and prisons.  Bobby Dellelo, a victim of fives years torture in solitary confinement will be at the booth to educate deputies and bishops about prison torture.  He will also speak at the convention’s legislative hearing on the resolution.  Bobby is quoted in a March 30, 2009 New Yorker article “Hellhole.”  Click Here for the New Yorker Article.
We will promote a resolution would put the Episcopal Church on record condemning the doctrine of discovery and supporting Indigenous People’s call for repudiation of the 1496 Royal Charter granted to John Cabot and his sons and other similar Royal Charters which sanctioned European invasion of the Western Hemisphere.

We will promote justice for students in Africa by publicizing the work of Think Tank Thuto.  Click here for Think Tank Thuto’s Web Site. 
Last summer we asked the bishops at Lambeth to welcome women and children and men, straight and gay, equally in Jesus name.  We will Ask General Convention to do the same.  We will give away pins with Katrina’s picture and the words “God is Beyond Gender” that we gave to hundreds of bishops in Canterbury at the Lambeth conference last summer.  We will also give away the story of Katrina’s lifelong pilgrimage into inclusiveness that we distributed at Lambeth.

Who Gets Tortured Most?

We torture tens of thousands of prisoners in the USA.

They are largely BLACKS, HISPANICS, MENTALLY ILL, POORLY EDUCATED, just plain POOR, and if any of the above speak out and demand justice and fair treatment they are shipped far away from friends and allies as POLITICAL PRISONERS.

A BBC documentary on USA prison torture is at:
http://novakeo.com/?p=109
An Official Maine Department of Corrections video shows a Swat Team cutting the clothes off a prisoner, carrying him naked and screaming down a hall, strapping him in a restraint chair and Macing him in the fact.  This is at:

http://www.bostonphoenix.com/boston/news_features/other_stories/documents/05104664.asp

The previous sites describe physical torture and murder.  A recent article in the New Yorker shows mental torture of perhaps more than 50,000 people:
http://www.newyorker.com/reporting/2009/03/30/090330fa_fact_gawande
Lance Tapley’s talk to the National Lawyers Guild about torture in solitary confinement is on KatrinasDream.org at:
http://www.opinion.katrinasdream.org/?p=100
God, bless America and its prisoners.

Washing State Prison Reform?

          Summary

Report by The Washing State Institute for Public Policy

Under current long-term forecasts, Washington
State faces the need to construct several new
prisons in the next two decades. Since new
prisons are costly, the 2005 Washington
Legislature directed the Washington State
Institute for Public Policy to project whether
there are “evidence-based” options that can:
  • reduce the future need for prison beds,
  • save money for state and local taxpayers,
  • contribute to lower crime rates.

We conducted a systematic review of all
research evidence we could locate to identify
what works, if anything, to reduce crime. We
found and analyzed 571 rigorous comparisongroup
evaluations of adult corrections, juvenile
corrections, and prevention programs, most of
which were conducted in the United States.

We then estimated the benefits and costs of
many of these evidence-based options.
Finally, we projected the degree to which
alternative “portfolios” of these programs
could affect future prison construction needs,
criminal justice costs, and crime rates in
Washington.

We find that some evidence-based programs
can reduce crime, but others cannot. Per dollar
of spending, several of the successful
programs produce favorable returns on
investment. Public policies incorporating these
options can yield positive outcomes for
Washington.

We project the long-run effects of three
example portfolios of evidence-based options:
a “current level” option as well as “moderate”
and “aggressive” implementation portfolios.
We find that if Washington successfully
implements a moderate-to-aggressive portfolio
of evidence-based options, a significant level of
future prison construction can be avoided,
taxpayers can save about two billion dollars,
and crime rates can be reduced.

Suggested citation: Steve Aos, Marna Miller, and
Elizabeth Drake. (2006). Evidence-Based Public Policy
Options to Reduce Future Prison Construction, Criminal
Justice Costs, and Crime Rates. Olympia: Washington
State Institute for Public Policy.

          Legislative Direction for the Study

The legislative language directing the Institute’s
study is shown verbatim in the accompanying
sidebar. In brief, the legislation requires the Institute
to study the net short-run and long-run fiscal savings
to state and local governments if evidence-based
intervention, prevention, and sentencing alternatives
are implemented in Washington State.
The Institute is directed to examine three broad
types of public policy options the legislature could
consider.

1. Intervention programs. For people already in
Washington’s juvenile and adult correctional
systems, the language directs the Institute to
estimate whether investments in evidencebased
programs could cost-effectively lower
recidivism rates and, as a result, the need for
additional prison beds.

2. Prevention programs. The legislative
language also instructs the Institute to estimate
whether investments in evidence-based and
cost-beneficial prevention programs could help
reduce the need for future prison beds. Since
most prevention programs are for young
children, effective evidence-based prevention
resources can be expected to affect adult prison
use in the longer run. Prevention programs hold
the potential, of course, to offer other near-term
and long-term advantages, such as improved
educational outcomes. In this report, we include
some representative prevention programs but, in
order to complete this report on budget, we were
not able to update our earlier study of prevention
programs.2 Subsequent versions can include
additional prevention programs.

3. Sentencing options. The legislation directs the
Institute to examine possible changes that could
be made to Washington’s sentencing laws,
including sentencing alternatives and the use of
risk factors in sentencing. These options are to
be analyzed in conjunction with the Washington
State Sentencing Guidelines Commission.
After analyzing the economics of each of these
policy options, the task for the study is to project the
total fiscal and prison bed impacts of alternative
implementation scenarios. The goal of these policy
choices is to allow the legislature to consider
different combinations of options that have the ability
to keep crime rates under control while also lowering
the long-run fiscal costs of Washington’s state and
local criminal justice system. In financial terms, this
means identifying “portfolios” of policy choices that
replace lower rate-of-return investments with
strategies that produce higher rates of return on the
taxpayer’s dollar.

Source and Complete Report:  CLICK HERE

NAACP leader challenges Maine prison policies

By LANCE TAPLEY  |  December 10, 2008

Like a movie hero, the NAACP’s new, young national president, Benjamin Jealous, swept into the 900-inmate Maine State Prison in Warren on Monday, quelling protests among the prisoners and, at least temporarily, rescuing the organization’s prison chapter from being snuffed out by state corrections officials.

This is the story as told by inmate Michael Parker, the chapter’s leader. He said Jealous and representatives of the National Association for the Advancement of Colored People’s Portland branch were the prison group’s “saviors” in negotiations with state Corrections commissioner Martin Magnusson and prison officials.

But prison budget cutbacks — Magnusson admitted they were a behind-the-scenes cause of the contention — may get worse, and their consequences could again stir up inmates, who treasure their few social and service activities, which they saw being squelched.

One of the most active prisoner groups, with about 70 inmate members, the NAACP had protested the prison’s recent tightening of control over prisoner organizations. Officials had demanded approval of groups’ officers, strict limitations on fundraising — including on total dues, thereby capping enrollment — and a maximum of one meeting a month per group.

“Since July we’ve only been able to meet twice,” Parker said in a prison interview. The new policies, he added, would have destroyed the organization.

The NAACP was also concerned that the new restrictions would kill the “re-entry” program it has proposed to help prisoners get ready for life in the outside world as their sentences end. The prison provides little re-entry guidance. And the NAACP feared its program of providing educational videos to inmates would die.

The policies also upset other inmate groups. The 25-year-old Long Timer’s Group had complained in a letter to the Phoenix that the restrictions had ended its program of photographing prisoners with family members in the visitors’ room.

More broadly, a Long Timer’s Group representative, Charles Whitehouse, protested “degeneration in every crucial area of prison life: food, activities, programs, visits, mail, and overall staff attitude toward rehabilitation.”

Emerging from the closed-door negotiations, Magnusson and Jealous said in a news conference they had agreed the controversial policies would be re-examined, with a January 15 deadline for results from the next round of negotiations. Magnusson said he had never intended to cap enrollment in prisoner organizations.

He and Jealous also announced that the NAACP prison voter-registration drive held earlier this year would become annual, and that Magnusson would ensure prison staff would not treat Parker unfairly because of his activism. Parker has previously complained he has been “harassed” by guards. Magnusson admitted “inappropriate action” had been taken against the 32-year-old Parker, who is serving 20 years for robbery and assault.

“This facility is small enough to solve problems,” observed Jealous, who has been involved in prison issues around the country. Nationally, African Americans are imprisoned at a much higher rate than whites.

Magnusson said he had instituted the rules to treat each prison group equally, though he conceded that “budget problems” — not enough staff to “cover” prisoner group meetings — were one reason for promulgating them.

But now Magnusson’s tight prison budget may get tighter, as state government braces for another round of cuts by Governor John Baldacci and the Legislature to deal with a recession-induced gap between tax revenues and expenses over the next few fiscal years. The gap is expected to run into many hundreds of millions of dollars.

“There’s no question we’re going to have reductions,” Magnusson said, noting he’s already straining to pay overtime — necessitated by guard shortages — and has cut back on guard training.

Jealous, 35, an activist since the age of 14, took charge in September of the country’s oldest civil rights group, headquartered in Baltimore. He previously had directed Amnesty International’s US human-rights program. A Columbia University graduate, he was a Rhodes Scholar at England’s Oxford University.

Early in the day, Jealous had spoken to students at Portland’s Deering High School, his father’s alma mater. He had also addressed close to 100 inmates at an NAACP meeting at the prison.

In the evening, Jealous charged up several hundred people as the keynote speaker of a colorful, emotional, joyous, and sometimes somber celebration of International Human Rights Day at the University of Southern Maine. The NAACP and Amnesty International also sponsored the event. A multiethnic children’s chorus sang, and a Jewish rabbi, a Muslim imam, and a Hindu recited prayers remembering the Mumbai terrorist victims. Human Rights Day is actually December 10, the 60th anniversary of the United Nations’ Universal Declaration of Human Rights.

Introducing Jealous at the USM event, Rachel Talbot Ross, the Portland NAACP president, turned to Governor Baldacci, who had spoken briefly, and told him commandingly: “We got some work to do, governor, at the prison!” The audience applauded.

Baldacci, who has kept a hands-off attitude toward the prison’s problems, also clapped, but weakly.

Source:  Click HERE.

Torture’s Political Invisibility

by John Buell
August 19, 2008
the Bangor Daily News

That U.S. military personnel — and their superiors — supported the torture of enemy combatants elicits disturbingly little outrage among most voters. Human beings seldom torture those they regard as like themselves. Humans need and crave community, but throughout history narrow definitions of community and exaggerated claims on its behalf have occasioned grave injustices.

Read the full post »

Real George

The Real Saint

Tradition has is that George was born in about 280 AD in Turkey (Cappadocia). A Roman Army Officer, some suggest that he had Christian parents, others that he converted to Christianity after sheltering a Christian.
Christians were a small, but growing minority in the Empire. They faced periods of intense persecution. They often saw themselves as aliens in a foreign land. Things came to a head for George, quite literally, when Diocletian unleashed his terrible persecution of the Christians in 303 AD. He is said to have divested himself of his rank and worldly possessions and journeyed to Nicomedia to plead with Diocletian. He didn’t raise an army, but confessed to his faith and challenged the Emperor’s authority without force of arms. It was an action that he paid for with torture and decapitation.
It is suggested that the witness of his suffering convinced Empress Alexandra and Athanasius, a pagan priest, to become Christians as well, and so they joined George in martyrdom. His body was returned to Lydda for burial, where Christians soon came to honour him as a martyr.
Eusebius of Caesarea, writing c. 322, tells of a soldier of noble birth who was put to death under Diocletian at Nicomedia on 23 April 303, but makes no mention of his name, his country or his place of burial. The historicity, or otherwise, of this story may never be known.

A new painting of St George by Scott Norwood Witts is to be unveiled at the Roman Catholic Cathedral of St George, Southwark London on April 23rd, 2008, St George’s Day.
“St George and Dead Soldier” was stimulated by the deployment of British forces overseas and the historical misrepresentation of St George. The patron saint of soldiers and England is shown battle weary, identifying another fatality of war – exploding the contrived mythical identity developed during The Crusades, to reveal a man in mourning. As a high ranking soldier of the Roman Empire converting to Christianity was extremely dangerous, yet his faith inspired him to put down his weapons and personally confront the Emperor Diocletian over his persecution of Christians. The life-sized, but intimate portrait shows the ‘dragon slayer’ as a saint of peace and one who chose debate over violence.

The painting may be seen by clicking HERE.

We drive. They get sick.

Tar Sands:
Environmental justice, treaty rights and Indigenous Peoples

Clayton Thomas-Müller,
March/April 2008,
Canadian Dimension magazine

Tar Sands: Environment justice, treaty rights and Indigenous Peoples
Pulling crude from the tar sands
As a conventional reserves of crude oil tighten, the race is on in northern Alberta, where fleets of dinosaur -sized trucks are tearing apart a rich mosaic of woods and wetlands to extract some of the dirtiest fossil fuel on the planet – more than two thirds of which of which is exported to the United States. When crude oil climbed over $50 in 2004, companies began rushing to the tar sands of Alberta as if it were a new Persian Gulf.

 

The application of treaty rights as a legal strategy implemented by the First Nations themselves must be the key focus in efforts to challenge Big Oil in Alberta. Resources and effort must be placed into building the knowledge and capacity amongst First Nations and Métis leadership, including grassroots, elders and youth, to engage in both an indigenous-led corporate-finance campaign and in decision-making processes on environment, energy, climate and economic policies related to halting the tar-sands expansion. Canadian policy makers need to understand that there is an inextricable link between indigenous rights and energy and climate impacts.

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What a Privilege

In August Jean Rorher, a friend at St. Saviour’s Parish, Bar Harbor, emailed me a flier from “Troops Out Now.” It is at

http://troopsoutnow.org/S29now.pdf

After some phone and email conversations with the folks at Troops Out Now, I decided to go to the September 22-28 Encampment by the Capitol and the September 29 March to end the war. I cannot believe that one day longer in Iraq will do any good.

Years ago, Katrina and I lay down on the sidewalk in front of the South African Embassy in New York City with twenty or thirty other protesters. Mandela was still on Robin Island and apartheid was in full swing. We were arrested, loaded into paddy wagons, and sang “God Bless Africa” as we bounced along. We were held at the station for a few hours after we were booked. It seemed a long time. We were finally released. The arrests were a daily event for a few years, as I remember. At our trial the judge asked, “Was there any violence that day?” One of our attorneys answered, “Not here in New York, Your Honor.” “Case dismissed,” said the judge.

Getting ready to drive to Washington I felt a desire to pray with other protesters by the Capitol. I wanted to listen to their ideas, their God given ideas about peace and war. That was the holy writ I wanted to understand. I wanted to listen to their prayer, the people and places that they would ask God to touch. I wanted to receive Jesus’ bread and wine with them — Bread and Wine of a political and religious prisoner who was brutalized by the occupying soldiers and tortured to death. That Friday was just one more bloody day in the Middle East. I wanted to give and receive strong abrazos/hugs of peace: Of your peace, Jesus, of your peace.

So I wondered, “Should I attempt to say a Mass for Peace outside the Capitol every day?” But hey, who do I think I am, Daniel Berrigan?

I emailed the Bishop of Washington and asked how I should ask his permission to say the Eucharist every day at the anti war protest by the Capitol. I wasn’t sure if I would obey an order not to say mass there. So I thought I wouldn’t ask permission. His assistant emailed me back conveying the bishop’s full approval. I took his approval and the assistance of two parishes near the Capitol as encouragement enough to go ahead.

I began to ask people to pray that this might serve God’s purposes rather than my desire for publicity. The Sunday before I drove south, people at the 7:30 a.m. Eucharist joined our rector in Bar Harbor, Jonathan Appleyard, in laying their hands on me and praying for me. I received a blessing I really needed.

In Boston en route I visited one of the groups that was sponsoring the encampment and the march. I met Gerry and other dedicated activists. They were involved in a handful of justice actions including the Jena Six. At the end of the meeting I asked their advice about my attempting to say a Peace Mass each day. They were frank and encouraging. Clerical hierarchy stuff was not wanted. Prayer was welcome.

I arrived in DC on Thursday, September 20th and checked out the site. On Friday and Saturday people started coming. We unloaded scaffolding and lumber to raise large banners and the stage. I met with various leaders asking what time a Peace Mass might work in their schedule. Everyone said, “Check with Imani.” Imani is a New Yorker, probably under 30, energetic, easy to talk to, an energetic leader of the daily camp meetings. He thought 10 am was OK.

Poster announced the mass around the encampment. Bill MacKaye (my host in DC) gave me the phrase, “Wherever you are on your spiritual journey you are welcome at this table.” He said it came from All Saints’ Church in Pasadena.

Ted Fletcher (in Southwest Harbor) and Bill MacKaye strongly advised me to do things “decently and in order.” That is, in a priest’s vestments and at a proper altar. “Be an Anglican.” I located a table/altar and a dark blue sheet to cover it. Also a glass goblet and a wooden bread dish. Green signs on four sides read, “Dona nobis pacem.” The altar was there 24 hours a day throughout the encampment.

On Monday, September 24th, five of us began the daily Mass for Peace. We woul sing something like “Paz, queremos Paz” after someone’s comment about peace during the first part of the Mass. Each person spoke one or more times about peace and war. There was often silence between people’s comments. The ideas that I heard were beautiful, reasonable, self effacing, gentle, calm, healing. We sang songs like “Ubi caritas” from Taize and “This Little Light of Mine.”

I treasure the memories of what different people said about peace and war. Beautiful hearts and ideas: Original, yet echoing Gandhi, Martin Luther King, the Dalia Lama and others. Words were spoken slowly, uncertainly, and with intensity – attempting to express their own personal understanding of the evil that often begins within ourselves. I heard no self righteousness.

The woman in fatigues is holding a white pole. She was among the twenty or so Code Pink ladies at the demonstration. At the top of the pole was a large American flag upside down. (“The flag should never be displayed with the union down save as a signal of dire distress.” — Public Law 829) Dire distress? Yes! Bodies are being torn up every day.

After sharing ideas and songs people prayed for various things: For a sick or dying friend; Sometimes for the Representatives and Senators. One could feel their presence, their busyness, their confusion — in the white domed ant hill that loomed above us up the hill. I suppose they realize that their silence kills and wounds more people every day.

After the prayer we stood at the altar. I wore a hooded alb, sort of a monk’s outfit, as the mass began. Going to the altar I put on a white chasuble with red orphreys. A chasuble is a first century poncho. Orphreys are the stripes front and back. Katrina’s father had worn this chasuble when he ordained her in 1974. The people are facing me on the other side of the altar just out of the picture.

Everyone was invited to receive the bread and wine. During the week one person decided not to receive. The last person would give me the bread and wine. We had five to ten people each day — People of all ages including teenagers. Two Anglicans from England joined us. One regular was a former Roman Catholic who had tried and left the Mormon Church. One was a leader of the Green Party in DC. Three were Code Pink Ladies who wanted to give Bush and Cheney a pink slip. One brought a guitar and another an ancient Swedish precursor of the violin. I loved making music with them.

I miss the people. It was a privilege to be with them.

When I got home I received the following email from the Code Pink Lady who was holding the upside down American flag during one of the masses.

George,

It was a pleasure to meet and spend time with you. I was quite fond of the encampment and the peace mass was my absolute favorite part of it, even edging out the best nights of rocking the rulers. ["Rocking the Rulers" was music and speeches every night on the stage.]

It is strange to be home. Good, but strange. A more altruistic communal lifestyle seems better to me, and I have been imagining a place where devotees of all the world’s religions live together and pray each others prayers and rituals and invent rituals in common. I’m told that the rabbi here was once a Mormon. I’d dearly love to meet her.

Peace and Joy!

Indeed, Peace and Joy for sure.

Recently Jonathan Appleyard gave me a quote from Debbie Little Wyman on worship outside verses worship inside.

“When I am inside, I’m not sure that we are/can be the church.”

Debbie ought to know. She got the outside worship started on the Boston Common every Sunday. My feet still hurt from a bitter cold Sunday last December when I worshiped there. Check out:

http://www.ecclesia-ministries.org/common_cathedral.html

My experience of worshiping outside with five or ten people below the capitol are so much more memorable than dozens/hundreds of “inside” services I have attended or led. And I remember saying mass in the chief’s kghotla — a semi-circle stockade of logs where trials and meetings take place under the African sun. This was in Maun, Botswana, between the Kalahari Desert and the Okavango Swamp. I did that to escape the white hotel, Riley’s Bar, where I also said mass in the “salon” — mostly for whites and English speaking locals.

Phineas Gitta reminded me of the time Katrina said mass for at the Kansas City Airport for Phinease and his family and friends as he was about to fly to Uganda. It was also a holy moment in time. Outside. We spoke directly into the ear of God.

Outside is different from inside. Inside we have the constraints of walls, doors, floors, ceilings, heat or cooling, furniture, and the financial cost of all those THINGS. These “things” constrain our speaking to God who is no thing. Someone owns these things and may control us in their space. I would add the constraints of salaries, benefits, housing, etc for those who imagine they are the hierarchy. Inside it is religion. Ligaments. Re-ligaments. All bound up. Needs Exlax.

Indeed, When I am inside, I’m not sure we are/can be the church. Jesus, help us.

I’m happy that I led the peace masses. However I am not sure I would do it again. It WAS good. Totally. Yet . . . . The white building on the hill did not fall down.

The good was the doing of it. What it achieved in the universe of suffering was minuscule, I think. Is that heresy? Or the desire to control? I don’t know. I did meet and pray with some beautiful people. We touched each other. Perhaps that is the purpose of life.

WELCOME DIANA RAMSDELL NEWMAN!

From Sea to Shining Sea
by Diana Ramsdell Newman
Note by George: This is the first piece by Diana here on Katrina’s Dream web site. I wanted to get this up as soon as possible. In the future we will have a special page (something like “Just Words”) which will focus on Liberty and Justice for Indigenous Women. I am so grateful to Diana for beginning this. Those of you who were at the Weekend for Liberty and Justice for Women in 2006 will remember Diana and her husband Crow Suncloud who participated in the Saturday Congress and shared their music with us on Saturday night.

Traditionally, Native American women were integral to native governance. In fact, the majority of tribes were matrilineal. Women were not viewed as being inferior to men. They were entrusted with vital, respected decision making positions. Men’s and women’s roles were viewed by both genders as being distinctive but complementary and of equal importance. Even in patrilineal tribes women were held in esteem as equals. Violence against women was unusual and was not tolerated by tribal communities. Women were valued as being uniquely powerful, practical, reasonable, strong, and spiritually discerning.

Elizabeth Cody Stanton and Matilda Joslyn Gage, women’s rights advocates of the mid-nineteenth century, expressed great admiration for the egalitarian worldview modeled by the Iroquois. Whereas these two women felt disenfranchised by men in their own patriarchal culture, they witnessed firsthand the dignity with which Iroquois women were treated. Iroquois women were not similarly marginalized but exercised considerable influence. Stanton and Gage noted that the nomination of chiefs was entrusted to Iroquois women. Women were likewise free to initiate definitive, corrective actions if they became disenchanted with the actions of an errant chief.

It may warrant mentioning that although early white feminists are rightly celebrated for their awareness and courageous initiative in relation to gender issues, many Native American women view the impacts of racial discrimination and class status as far outweighing gender bias as being the primary determinants of oppression in the lives of women of color. A fuller view of the causes of their oppression must take into account the pervasive and debilitating impact of the Manifest Destiny and colonization upon Native Americans.

With colonialism came the wholesale importation and imposition of a hierarchical, Eurocentric model of governance that ran counter to Native American practices. Its patriarchal view and biased suppositions claiming the inferiority of women had far-reaching and devastating consequences in the lives of countless Native Americans. For instance, white government officials and settlers typically refused to talk with tribal women regardless of the women’s leadership roles and status within the tribe. The undermining of kinship traditions, the persistent lack of acknowledgement of female leadership, the forced displacement, abuse, and annihilation of native peoples, and the violation of indigenous homelands served to cut off at the very roots much that had successfully sustained the integrity of traditional cultural values.

The sense of place, a profound kinship with the land, and its inhabitant’s respect for the reciprocal nature of relationship between all living beings was of paramount importance to Native American spirituality. The natural homeland as a place of reverence was a kind of sacred geography as essential to Native Americans as was the primacy of the church building to many European immigrants.

In direct relationship with nature, life, and death Native Americans viewed time as cyclical and reciprocal. The prevailing mindset of the invading Europeans was by contrast given over to linear thinking and concepts of ownership that were the antithesis of indigenous experience and values. To the Native American the living, the generations to come, and the ancestors were inextricably and holistically connected as a sacred ecology from which a natural theology was recognized. While there was much diversity among tribal groups, a common hallmark of the over 500 tribal nations is that its land-based experience spawned sensibilities and cosmologies that embodied a deeply informed awareness of the relational interconnectedness of all creation. Thus native religion was naturally and intrinsically bound in vibrant relationship with specific bioregions. Within the rich and multidimensional circumference of bioregion all was considered sacred. Thus, to witness exploitation of nature was to native peoples nothing short of utter disregard for the Creator, and was equivalent to seeing the desecration of one’s beloved church or violation of one’s mother. Pervasive displacement of native peoples from their ancestral homelands was a vehicle of religious persecution and genocide.

An undeniable part of the legacy of the dominant culture is that the sovereignty of over 500 indigenous nations on this continent called Turtle Island has been violated and its lands have been largely desecrated! So it is understandable that contemporary Native American women activists often articulate and exercise a distinctive feminist ideology that takes into account the necessity of environmental justice, reclamation of displaced kinship traditions, and the concept of “birthright’ in relation to homelands.

Remarkably the strong oral tradition integral to traditional native culture has survived and continues to uniquely inform and rekindle native women’s vision and activism today. In fact, indigenous women from all parts of the globe are gathering, networking, and articulating their concerns and hopes. Future installments will address issues specific to indigenous women, their struggles, and their vision.

Many people in the United States continue to rationalize or understate the magnitude and unjust impact that the legacy of the Manifest Destiny has had on indigenous populations including its contemporary incarnations (economic usurpation and environmental degradation of ancestral lands) which continue to violate indigenous peoples. Do nations of our earth actually share a consensual view about any of this? In 2007, after twenty years of study and dialogue, The United Nations passed a landmark Declaration on the Rights of Indigenous Peoples. 143 nations endorsed the resolution which affirms and upholds the rights of self-determination to the world’s indigenous groups.

Even though the Declaration is legally nonbinding and cannot be enforced by international law it does clearly articulate the predominant and unequivocal sentiment of the participants that native people’s throughout the world deserve authentic redress of grievances and the rightful exercise of sovereignty. There is some optimism that the resolution is an indication that several nations will now be willing to voluntarily engage in negotiations with indigenous groups whose lands have been acquired though domination and colonization. But in keeping with the United State’s current propensity to dig in its heels and exempt itself from global responsibilities and protocols, it was one of only four nations that voted against the resolution. Given the sheer enormity of the amount of land and resources acquired at the expense of native sovereignty on Turtle Island “from sea to shining sea” is it really any surprise that countries opposing the resolution such as the U.S. and Canada would shy from the accountability of colonizers implicit in the Declaration? No doubt Article 26 of the Declaration poses a bit of a problem to big time land grabbers: “Indigenous peoples have the right to the lands, territories and resources which they have traditionally owned, occupied or otherwise used or acquired.”

If returning an entire continent to the descendants of over 500 indigenous nations is untenable how then will the United States begin to make authentic restitution? Perhaps one way is for its citizens and governing bodies to reach beyond tokenism and make a steadfast commitment to foster true freedom and justice for all.

God Help Us

It’s Kristallnacht 2007
9/11 again.
The ninth of November for Europeans.
The burning of the synagogue in Ober Ramstdt during Kristallnacht, November 9, 1938. The local fire-department prevented the fire from spreading to a nearby home, but made no attempt to intervene in the synagogue fire. Trudy Isenberg Collection, USHMM Archives

The US Holocaust Museum explains what happened:

On November 9, 1938, the Nazis unleashed a wave of pogroms against Germany’s Jews. In the space of a few hours, thousands of synagogues and Jewish businesses and homes were damaged or destroyed. This event came to be called Kristallnacht (“Night of Broken Glass”) for the shattered store windowpanes that carpeted German streets.

The pretext for this violence was the November 7 assassination of a German diplomat in Paris, Ernst vom Rath, by Herschel Grynszpan, a Jewish teenager whose parents, along with 17,000 other Polish Jews, had been recently expelled from the Reich. Though portrayed as spontaneous outbursts of popular outrage, these pogroms were calculated acts of retaliation carried out by the SA, SS, and local Nazi party organizations.

Stormtroopers killed at least 91 Jews and injured many others. For the first time, Jews were arrested on a massive scale Click to enlarge and transported to Nazi concentration camps. About 30,000 Jews were sent to Buchenwald, Dachau, and Sachsenhausen, where hundreds died within weeks of arrival. Release came only after the prisoners arranged to emigrate and agreed to transfer their property to “Aryans.”

Kristallnacht culminated the escalating violence against Jews that began during the incorporation of Austria into the Reich in March 1938. It also signaled the fateful transfer of responsibility for “solving” the “Jewish Question” to the SS.

 

Photo Caption: Jews arrested during Kristallnacht line up for roll call at the Buchenwald concentration camp. November 1938.

Lorenz C. Schmuhl Papers, USHMM Archives

The previous words are from the web site of the US Museum of the Holocaust.

Source: http://www.ushmm.org/museum/exhibit/online/kristallnacht/

Now George takes up the horror.

No need to ask “What caused Kristallnacht?” Two thousand years of Christian antisemitism caused it.

And yet, “antisemitism” is an inadequate word for organized terror. Take St. Augustine for example. (Yes, take him. I don’t want him.) Good old Augustine was a 5th century intellectual hippy who dumped the woman he had lived with for fifteen years as well as his son, Adeodatus. Shortly after that he got religion. Hey, that’s forgivable, you say? Sure. But wait. He preached the gospel like this: ” The true image of the Hebrew is Judas Iscariot, who sells the Lord for silver. The Jew can never understand the Scriptures and forever will bear the guilt for the death of Jesus.” Augustine told people studying to become Christians, “The Jews killed Jesus.” He didn’t want all the Jews killed in any one generation so there could always be some available to torture and kill. He advocated genocide against all heretics and pagans. (Sounds like the Crusades and the Inquisition. Dawkins has so much evidence for the evils that Christians have unleashed on the world.) Antisemitism? Let’s call it Christo-fascism.

All churches dedicated to this vampire, Augustine, should have a large sign outside proving their rejection of his teaching. Any church that has a statue of him should put a dunce cap on his head every November 9th.

Of course he was not alone. The sources below quote the hateful words of many “saints” we celebrate on All Saints’ Day. How few of the great saints even lifted a finger to help Jewish victims who suffered 20 centuries of Christian rape and murder.

Some did risk their lives to help — although not many Christian leaders are known to have risked anything. Politics plays it safe. Here’s a list of those honored by the Anti-Defamation League for rescuing Jews during the holocaust:

Martha and Waitstill Sharp, Leitz II, Mefail and Njazi Bicaku, Hiram Bingham IV, Sir Nicholas Winton, Konstantin Koslovsky, Jan and Miep Gies, Aristides De Sousa Mendes, Jan Karski, Selahattin Ulkumen, Chiune Sugihara, the French town of Le Chambon-Sur-Lignon, Emilie and Oskar Schindler, The Partisans of Riccione, Italy and Johanna Vos. What beautiful people. Very rare on this earth.

Kristallnacht? Just business as usual. As usual? Well no, the same business but more organized than usual.

James Alison’s latest book, “Undergoing God,” compares two kinds of worship: the Christian mass and a Nazi Nuremberg rally. “The liturgical organizers of the Nuremberg rallies knew exactly what they were doing, and did it remarkably well. You bring people together and you unite them in worship. You provide regular, rhythmic music, and marching. You enable them to see lots of people in uniform, people who have already lost a certain individuality and become symbols. You inflame them with tales of past woe and reminders of past confusion, when they were caused to suffer by some shame being imposed upon them. Then, after the build up, the Fuhrer appears. With a few deft words he points to the huge gathering which is a sign of a new unity [against] enemies from afar and, more important, by readily identifiable enemies who are much closer at hand. [When they get home] they will look at the Jew from across the road in a different light. They will [turn] a blind eye to his disappearance, agreeing that old Mr. Silverstein the cobbler is indeed a threat to society.” (Page 35-36)

The Nuremberg rally convinced the Germans that they were victimized by history and by the”other” in their midst, the Jews. Like helpless “worms” the Germans were slowly turned into willing supporters of genocide.

Fortunately there are some Christians who understand how we have victimized so many dear people throughout history. James Alison has a refreshing understanding of the mass, the meal of Jesus broken body and bloodlike wine. As a victim of military, political and religious torture, Jesus identifies himself with all victims. And after Life raised Jesus from death back to life, he comes to us in the mass. He comes to us who know that WE are the victimizers. Unlike Nuremberg the evil we remember was not done TO us. It was done BY us. And this beautiful loving Jesus, a victim among all our victims, comes to say, “Peace. Don’t be afraid. I forgive you. I love you. Stop victimizing. Spread this love.”

Kristallnacht forever?

In the late 1960′s I moved to Kansas City. The first day we arrived I met my neighbor across the street. We talked for maybe 5 minutes. He was the German consul in Kansas City. He was a businessman who represented his country without pay. I probably had my priest uniform on — a black suit with a white collar. In the course of this brief meeting my new neighbor said, “Hitler didn’t finish the job.” I did not know how to reply at all. I didn’t have the decency to tell him that he was full of hatred and evil. When he dropped dead of a heart attack that week I thought the earth was a better place. It was sad for his wife and little children. But still a better place.

In the dining car on the Ghan, a beautiful train in Australia, I sat across from another passenger going from Sydney to Alice Springs. Australia was then having real problems with its currency. Its value against the dollar dropped every day. I was in ordinary clothes this time, having been a busker making music for tips at the Olympics in Sydney. I asked the stranger across the table what was causing the currency problem for Australia. “Everybody knows that,” he said. “It’s the Jews.” I wish I could report that I responded accurately to those words. As I recollect, I was stunned and said nothing.

God help us

Sources:

http://www.kimel.net/antisem.html
http://www.sullivan-county.com/identity/jew_haters.htm
http://www.adl.org/PresRele/HolNa_52/5167_52.htm

And You Visited Me

British Churches Gear Up for Prison Week
As Jail Population Hits Record High
By Ekklesia staff writers — 2 Nov 2007

Churches across the country are gearing up to mark ‘prisons week’ as the UK’s prison population hits a record high.

The week kicks off on 18th November 2007, when churches across Britain are being asked to mark Prisoners’ Sunday – a day of reflection and prayer for prisoners, their families, and all those involved in the prison system.

Churches and Christian charities have been amongst those campaigning for prison reform, but also for alternatives to prison to be considered more seriously by government.

The Prison Advice & Care Trust, a charity which was founded in 1898 by a group of Catholic lawyers, is sending out a pack to every Catholic parish to raise awareness of the issues and to encourage prayer and reflection.

The charity’s President, Cardinal Cormac Murphy O’Connor, has leant the pack his support, saying: “In recent months, the UK’s prison population has soared to 81,000, its highest ever recorded level. The system is stretched to breaking point, with the overcrowding crisis making regular headlines in our news bulletins, and a shocking increase in prison suicide levels.

“Jesus Christ teaches us to believe in the innate dignity and worth of every human being, and in the possibility of redemption, no matter what a person has done. The Christian faith calls us to demonstrate loving compassion towards the most marginalised and forgotten in society. Through justice, mercy, forgiveness and hope, no-one is beyond the reach of God’s purpose.”

The Prisoners’ Sunday pack contains a newsletter, prayer card, suggested prayers of intercession, and activity sheets parishes and for children’ liturgy.

Materials can also be downloaded free of charge from the charity’s website.

Pact’s Director, Andy Keen-Downs, said: “Over 150,000 children every year experience the imprisonment of a parent or close relative. Some of them live in our parishes, but suffer in silence. Every day, hundreds of prisoners walk out of prisons with no home, no job, and no one to support them. As a result, two thirds of prisoners go on to commit more crimes, and more victims. I hope that this pack will encourage parishes to think about what we can all do as Christian communities to make a difference.”

For over thirty years the Prisons Week Committee has been preparing prayer literature to enable the Christian community – individuals and churches to pray for the needs of prisoners, their families, victims of crime and the many people who are involved in caring for prisoners.

Deacons: Charge Ahead!

Deacons Told: Do What you see is needed.
Apologize to the Bishop Later.
Presiding Bishop offers keynote address
at biennial conference of U.S. and Canadian deacons
By Kim Forman, June 26, 2007

[Episcopal News Service] Deacons are called to be the “nags of the church,” Presiding Bishop Katharine Jefferts Schori told the biennial Conference of the North American Association for the Diaconate (NAAD) on June 22 at their meeting in Seattle. Reflecting the Conference theme, “Being There, Mission for a New Millennium,” she encouraged the assembled deacons to explore new opportunities for ministry.

The three-day Conference opened June 21 with an evening address by Bishop Vincent Warner of the host Diocese of Olympia, and included seven workshops on topics such as the deacon in the liturgy, prison ministry, health ministry, community organizing, the Millennium Development Goals, and the practice of wellness. There were also a number of opportunities for corporate worship, including a eucharist at St. Mark’s Cathedral with Olympia Bishop Suffragan Nedi Rivera as celebrant.

Jefferts Schori’s keynote address to the biennial conference drew a capacity crowd of local guests and some 220 deacons from across the United States and Canada to the campus of Seattle University.

In introducing the Presiding Bishop, Deacon Susanne Watson Epting, executive director of NAAD, noted that Jefferts Schori, before her election, had said that if people wanted to think about new church starts, they should talk to deacons because “deacons know where the church is needed.”

Commenting on the theme of “Being There,” Epting noted that “when we put the emphasis on ‘there,’ it’s often where deacons are: in places of need; in places outside the church’s walls; in places where others forget that people should be defined not only by their needs, but by their gifts.”

“As we look toward a third-millennium church and a renewed sense of mission,” Jefferts Schori said, “I want to ask you deacons, and the rest of the church, about new ways in which deacons could be sent out.”

Reminding them of their ordination vows, she said deacons are called to serve the poor, weak, sick, the lonely and those who have no other helpers and to interpret the needs and hopes of the world to the church.

The ministry of deacons, she explained, is one of urgency about the starving and homeless and also about “the full humanity and dignity of those in all sorts of prisons, whether legal ones, nursing homes or hospices, as well as the prisons we build through prejudice about race, gender, physical and mental ability, sexual orientation, national origin and so many others.”

Jefferts Schori asked the deacons to think about service to people “captive to a consumerist society” or “caught up in the rat race of jobs or shopping or keeping up with the neighbors” and about “forming communities of faith and transformation among co-workers or fellow commuters or soccer parents.”

“Where is the good news going unheard?” she asked. “Who are the hungry in spirit? Whose needs and concerns and hopes are not being addressed?”

The church is recovering the ancient ministry of deacons focused on service connected to the ministry of a bishop “despite the fact that some dioceses have not yet or not fully embraced the ministry of deacons,” she said. “But I want to push us to see those ministries as far more interconnected than we have tended to see them in the past.”

The church in this millennium will be less tied to buildings than in the past, she predicted, because young people hunger for a spirituality of practice rather than a spirituality of place.

Deacons may have to convert the rest of the church to recognize the need for recruiting, training and assigning younger deacons to work with the younger generation, she said. “We need to begin to see those gifts in teen-agers. You know the kinds of gifts necessary and I challenge you to start looking among the youngsters you meet.”

“Deacons should not only be middle-aged, silver-haired, retired or independently wealthy,” she told a room filled with many of those traits, drawing laughter and applause.

The Presiding Bishop offered the deacons a five-point model of mission developed by the Anglican Consultative Council, the Anglican Communion’s main legislative body. That model, she said, has been “around for about 20 years, but [is] little known in the Episcopal Church.”

It includes: (1) To proclaim the good news of the kingdom; (2) To teach, baptize and nurture new believers; (3) To respond to human need by loving service; (4) To seek to transform unjust structures of society; and (5) To strive to safeguard the integrity of creation and sustain and renew the life of the earth.”

Calling them “the elements of God’s mission in which we participate,” Jefferts Schori offered examples of each. Some deacons are working on environmental issues, she said “nudging and prodding and nagging the rest of the world to wake up to the suffering implicit in our lack of care for creation, but there is abundant opportunity for more ministry there.”

Concluding 45 minutes of formal remarks, Jefferts Schori asked “Now what do you want to talk about?” which sparked an animated conversation with the deacons.

The first question was about her reference to deacons nagging and how that could be done on the local “grass roots level.”

“If half of the dioceses of the church are represented here, as I am told,” she said, “you represent a critical mass and person-by-person you can make a difference, you can change things.”

Walking around the room with a hand-held microphone for more than an hour, Jefferts Schori responded to more than 30 other questions and comments on church canons, education standards, scholarships, networking, pensions and conflict.

“Despite the headlines you read,” she said, only about 45 churches out of 7,600 have left the Episcopal Church for alternate jurisdictions within the Anglican Communion.

“Yes, we have conflict,” she said. “Yes we have always had conflict in the church.”

She listed past disputes between Gentiles and Jews in the early church and over slavery, native Americans and other minorities, over the place of women and children in the church, “but we have much more in common and we need to reach out to each other and build on that.”

When a delegate asked how deacons could work with priests or bishops who don’t recognize and use their skills and gifts, Jefferts Schori quipped, “Sometimes it’s much easier to ask forgiveness than permission.”

Several delegates thanked the Presiding Bishop for attending their conference and voiced appreciation for her insights and support.

Kent McCall of Kansas City said Jefferts Schori “appreciates deacons and what we do, and there are lots of people who don’t. She is very intellectual, wise and charismatic. Now we know why she was elected.”

Emily Morales, a priest from Puerto Rico, said, “I was very impressed with her wisdom in dealing with the issues” and for Jefferts Schori’s support of a school opening there in August with 11 deacon candidates.

Three deacons ordained last December in Los Angeles — Margaret McCauley, Walter Johnson and Christine Nevarez — talked about the Presiding Bishop’s encouragement “to go beyond our comfort zone and work for change” for ethnic minorities and youth.

“I especially liked what she said about always being hopeful and filled with unlimited possibility if we can think outside the box,” Johnson said.

An important feature of the Conference was the June 22 presentation of the awards for the “Recognition of Diaconal Ministry in the Tradition of St. Stephen.” Begun in 1995, these awards are given to no more than one deacon from any diocese, who must be endorsed by the diocesan bishop. A total of 25 deacons received this prestigious award in 2007.

At the same ceremony, the Bishop George Clinton Harris Award for outstanding service was presented posthumously to Northern Michigan Bishop Jim Kelsey, and was accepted by Deacon Tina Maki of the diocese, who was also a Stephen Award recipient. Begun in 2001, Kelsey was the fourth recipient of this award. Kelsey, bishop representative on the NAAD Board, died in an auto accident June 3 while returning from a parish visitation. The Bishop George Clinton Harris Award had been planned before his death.

At the NAAD Business meeting, elections to the board, completed earlier by mail ballot, were confirmed by the membership. Deacon Barbara Bishop from the Diocese of Chicago, NAAD’s vice president/president elect for the past two years, was elected president. Tina Campbell of Northern California and Pam Nesbitt of Pennsylvania were elected as new members of the NAAD board. Bishop J. Michael Garrison of the Diocese of Western New York, was elected to fill the bishop slot on the board. The Ven. Jim Upton, a former board member and former Archdeacon of the Episcopal Diocese of Kansas, died on June 17 at his home in Newton, Kansas, following his re-election to the board. He was the third significant NAAD leader to die in recent months.

Br. Justus Van Houten SSF, who was president of NAAD from 1995-97, died suddenly in Papua New Guinea last year.

Dutton Morehouse, editor of the NAAD quarterly “Diakoneo,” said attendance at this conference was 100 more than any in recent memory. The next conference will be held in 2010 but no location has been selected.

– The Rev. Kim Forman is a retired Episcopal priest and freelance journalist in the Diocese of Olympia.

Cancel the War for Mother

Mother’s Day Proclamation

Thanks to Lydia Thayer for this

Arise, then, women of this day!
Arise, all women who have breasts,
Whether our baptism be of water or of tears!

Say firmly:
“We will not have great questions decided by irrelevant agencies,
Our husbands will not come to us, reeking with carnage, for caresses and applause.
Our sons shall not be taken from us to unlearn
All that we have been able to teach them of charity, mercy and patience.
We, the women of one country, will be too tender of those of another country
To allow our sons to be trained to injure theirs.”

From the bosom of the devastated Earth a voice goes up with our own.
It says: “Disarm! Disarm! The sword of murder is not the balance of justice.”
Blood does not wipe out dishonor, nor violence indicate possession.
As men have often forsaken the plough and the anvil at the summons of war,
Let women now leave all that may be left of home for a great and earnest day of counsel.

Let them meet first, as women, to bewail and commemorate the dead.
Let them solemnly take counsel with each other as to the means
Whereby the great human family can live in peace,
Each bearing after his own time the sacred impress, not of Caesar,
But of God.

In the name of womanhood and humanity, I earnestly ask
That a general congress of women without limit of nationality
May be appointed and held at someplace deemed most convenient
And at the earliest period consistent with its objects,
To promote the alliance of the different nationalities,
The amicable settlement of international questions,
The great and general interests of peace.

The “Mother’s Day Proclamation” by Julia Ward Howe was one of the early calls to celebrate Mother’s Day in the United States. Written in 1870, Howe’s Mother’s Day Proclamation was a pacifist reaction to the carnage of the American Civil War and the Franco Prussian. The Proclamation was tied to Howe’s feminist belief that women had a responsibility to shape their societies at the political level.

The proclamation is included in the Unitarian Universalist hymnal, Singing the Living Tradition

Source: CLICK HERE


UK Holocaust Curriculum

UK Treasury, Pears Foundation Pledge £1.5m. for Holocaust Education
Article by Jonny Paul, In the Jerusalem Post

Britain’s Treasury and the Pears Foundation, a major contributor to education and civil rights causes in the UK and abroad, will each contribute £250,000 a year for three years to the Holocaust Educational Trust (HET) to train instructors to teach the Holocaust, British Chancellor Gordon Brown announced Tuesday.

Brown’s announcement seemed to quash recent rumors that Holocaust studies were being dropped from nation’s school curriculum.

“The Holocaust will remain on the curriculum, now and in the future. Future generations will always need to remember this defining episode in 20th century history, about man’s inhumanity to man. It is crucially important that young people learn about our history and heed the warnings from our past,” Brown declared.

Brown thanked the Pears Foundation for its “magnificent support” of the teacher training initiative, which, he said, would ensure that instructors were “adequately equipped” to deal with difficult subject matter.

Tuesday’s announcement reaffirmed the British government’s support for Holocaust education. Last year, the government sponsored HET’s Lessons from Auschwitz program, which takes two 11th and 12th-grade pupils from every UK school to visit the Auschwitz-Birkenau death camp.

Officials in HET, which works in schools, universities and communities to educate young people from every ethnic background about the Holocaust and its lessons, expressed delight over the groundbreaking Holocaust education training fund. Karen Pollock, chief executive of HET, said that the “groundbreaking commitment to Holocaust education by the government and the Pears Foundation will enable HET to administer a broad program of teacher training.”

“We look forward to working with partner organizations on this important initiative,” Pollock added.

Lord Greville Janner, chairman of the HET, said he was delighted and grateful for the “wonderful follow-up” to Lessons in Auschwitz – a program launched in 2006 with initial Treasury funding of £1.5m.

Brown said Tuesday that he had been proud to announce last year’s initiative, and emphasized that the gift would allow more than 6,000 pupils to see the death camp.

“Our response to…anti-Semitism is strong and forceful. It is, I believe, supported by all parties and by Parliament. It is an issue that I will keep a close eye on,” Brown said.

The HET also released a statement refuting reports that Holocaust studies were being dropped at some UK schools so as not to offend Muslims. Pollock said that these reports would be investigated, but that the HET’s clear understanding was that the Holocaust would continue to be taught in all UK schools.

Source: CLICK HERE

Joe Hill Would Be Proud

Unions for a Global Economy
By Harold Meyerson, April 26, 2007; The Washington Post

The business press has barely noticed and the usual champions of globalization have been mute, but an announcement last week in Ottawa signaled a radical new direction for the globalized economy. The United Steelworkers — that venerable, Depression-era creation of John L. Lewis and New Deal labor policy — entered into merger negotiations with two of Britain’s largest unions (which are merging with each other next month) to create not only the first transatlantic but the first genuinely multinational trade union.

Mergers among unions are nothing new, of course, and as manufacturing employment in the United States has declined, some unions — the Steelworkers in particular — have expanded into other industries and sectors. Today, just 130,000 of the union’s 850,000 members are employed in basic steel, with the remainder in paper and rubber manufacturing and a range of service industries. British unions have gone down a similar path; of the two British unions with which the Steelworkers wish to merge, Amicus is a multi-sectoral outgrowth of that nation’s autoworkers, while the other, the Transport and General Workers, has long been what its name suggests. All three unions are among their nations’ largest; the combined membership, should the merger go through, will total roughly 3 million, making it the planet’s largest union.

The story here, however, isn’t the number of members but the adaptation of labor to the globalization of capital. The Ottawa declaration broke new ground, but the transnational coordination of unions has been building for more than a decade. The Communications Workers of America has been meeting with telecommunications unions in Europe and elsewhere for years to better deal with common employers. The Service Employees International Union (SEIU) has for the past two years been working with, and helping to fund, security guard and janitorial unions in other nations as ownership of the property service industry has been consolidated into an ever-smaller number of multinationals.

Last November, the SEIU organized 5,300 immigrant workers who clean the office buildings in downtown Houston — a stunning achievement in the heart of the anti-union South. Stephen Lerner, chief strategist for the SEIU’s Justice for Janitors campaign, attributes the success partly to the same consolidation and globalization processes that have generally proved so debilitating to union power. Last year just five cleaning contractors — all either national or global in scope — employed the majority of the city’s janitors, and many of the office buildings were owned by global investors. The emerging global network of property-service unions staged demonstrations supporting the Houston janitors in Mexico, Moscow, London and Berlin.

The Steelworkers’ network of strategic alliances with foreign unions dates to the early ’90s. As the production of steel became a global enterprise, the union formed alliances with mining and manufacturing unions in Brazil, South Africa, Australia, Mexico, Germany and Britain. In part, the alliances emerged because these unions shared common employers — Alcoa in metals, Bridgestone in tires and, now, with the Steelworkers and Britain’s Amicus having grown to include paper workers, Georgia Pacific and International Paper as well. The unions share research, discuss common bargaining strategies and support one another during strikes.

But the purpose of the proposed merger is broader. “We determined that the best way to fight financial globalization was to fight it globally,” says Gerald Fernandez, who heads the Steelworkers’ international affairs and global bargaining operations. “Exploring a merger is the necessary first step to building a global union or federation of metal, mining and general workers.”

Whether or not the merger goes through, the Steelworkers and their British partners have already committed to fund human rights and union rights operations in Colombia (which perennially leads the world in murdered unionists) and parts of Africa. They plan to mount a global campaign to protect employees’ retirement benefits, under assault in a growing number of countries from financiers who view workers’ financial security as a dispensable commodity.

For years, globalization’s champions have attacked unions generally and the Steelworkers in particular for what they claimed were the union’s protectionist, parochial and generally retrograde stances. But the union, it turns out, is every bit as internationalist as they. And as unions begin their inevitable transformation into global entities, globalization’s cheerleaders must define themselves more clearly. Do they back globalization because it has thus far advantaged global investors over merely national unions and governments? Or do they believe that government and workers should go global, too, creating on an international scale the kind of mixed economy that governments and unions created in the decades after World War II — the only economy in history to produce broadly shared prosperity? In other words, are they really for globalization, or just the return to the laissez-faire, enrich-the-rich world that existed before the New Deal? The question, now that the Steelworkers and their British partners have thrown down the gauntlet, is anything but academic.

We Keep Doing It

Guernica — April 27, 1937

 

During the Spanish Civil War the Condor Legion of the German air force, supporting the Nationalists, bombed the Basque city of Guernica on April 27, 1937, an event memorialized in Pablo Picasso’s painting Guernica.

Source: Click Here  

Weep, John Adams, Weep

Fascist America, in 10 Easy Steps

From Hitler to Pinochet and beyond, history shows there are certain steps that any would-be dictator must take to destroy constitutional freedoms. And, argues Naomi Wolf, George Bush and his administration seem to be taking them all

Tuesday April 24, 2007 an article in  The Guardian

Last autumn, there was a military coup in Thailand. The leaders of the coup took a number of steps, rather systematically, as if they had a shopping list. In a sense, they did. Within a matter of days, democracy had been closed down: the coup leaders declared martial law, sent armed soldiers into residential areas, took over radio and TV stations, issued restrictions on the press, tightened some limits on travel, and took certain activists into custody.

They were not figuring these things out as they went along. If you look at history, you can see that there is essentially a blueprint for turning an open society into a dictatorship. That blueprint has been used again and again in more and less bloody, more and less terrifying ways. But it is always effective. It is very difficult and arduous to create and sustain a democracy – but history shows that closing one down is much simpler. You simply have to be willing to take the 10 steps.

As difficult as this is to contemplate, it is clear, if you are willing to look, that each of these 10 steps has already been initiated today in the United States by the Bush administration.

Because Americans like me were born in freedom, we have a hard time even considering that it is possible for us to become as unfree – domestically – as many other nations. Because we no longer learn much about our rights or our system of government – the task of being aware of the constitution has been outsourced from citizens’ ownership to being the domain of professionals such as lawyers and professors – we scarcely recognise the checks and balances that the founders put in place, even as they are being systematically dismantled. Because we don’t learn much about European history, the setting up of a department of “homeland” security – remember who else was keen on the word “homeland” – didn’t raise the alarm bells it might have.

It is my argument that, beneath our very noses, George Bush and his administration are using time-tested tactics to close down an open society. It is time for us to be willing to think the unthinkable – as the author and political journalist Joe Conason, has put it, that it can happen here. And that we are further along than we realise.

Conason eloquently warned of the danger of American authoritarianism. I am arguing that we need also to look at the lessons of European and other kinds of fascism to understand the potential seriousness of the events we see unfolding in the US.

1 Invoke a terrifying internal and external enemy

After we were hit on September 11 2001, we were in a state of national shock. Less than six weeks later, on October 26 2001, the USA Patriot Act was passed by a Congress that had little chance to debate it; many said that they scarcely had time to read it. We were told we were now on a “war footing”; we were in a “global war” against a “global caliphate” intending to “wipe out civilisation”. There have been other times of crisis in which the US accepted limits on civil liberties, such as during the civil war, when Lincoln declared martial law, and the second world war, when thousands of Japanese-American citizens were interned. But this situation, as Bruce Fein of the American Freedom Agenda notes, is unprecedented: all our other wars had an endpoint, so the pendulum was able to swing back toward freedom; this war is defined as open-ended in time and without national boundaries in space – the globe itself is the battlefield. “This time,” Fein says, “there will be no defined end.”

Creating a terrifying threat – hydra-like, secretive, evil – is an old trick. It can, like Hitler’s invocation of a communist threat to the nation’s security, be based on actual events (one Wisconsin academic has faced calls for his dismissal because he noted, among other things, that the alleged communist arson, the Reichstag fire of February 1933, was swiftly followed in Nazi Germany by passage of the Enabling Act, which replaced constitutional law with an open-ended state of emergency). Or the terrifying threat can be based, like the National Socialist evocation of the “global conspiracy of world Jewry”, on myth.

It is not that global Islamist terrorism is not a severe danger; of course it is. I am arguing rather that the language used to convey the nature of the threat is different in a country such as Spain – which has also suffered violent terrorist attacks – than it is in America. Spanish citizens know that they face a grave security threat; what we as American citizens believe is that we are potentially threatened with the end of civilisation as we know it. Of course, this makes us more willing to accept restrictions on our freedoms.

2 Create a gulag

Once you have got everyone scared, the next step is to create a prison system outside the rule of law (as Bush put it, he wanted the American detention centre at Guantánamo Bay to be situated in legal “outer space”) – where torture takes place.

At first, the people who are sent there are seen by citizens as outsiders: troublemakers, spies, “enemies of the people” or “criminals”. Initially, citizens tend to support the secret prison system; it makes them feel safer and they do not identify with the prisoners. But soon enough, civil society leaders – opposition members, labour activists, clergy and journalists – are arrested and sent there as well.

This process took place in fascist shifts or anti-democracy crackdowns ranging from Italy and Germany in the 1920s and 1930s to the Latin American coups of the 1970s and beyond. It is standard practice for closing down an open society or crushing a pro-democracy uprising.

With its jails in Iraq and Afghanistan, and, of course, Guantánamo in Cuba, where detainees are abused, and kept indefinitely without trial and without access to the due process of the law, America certainly has its gulag now. Bush and his allies in Congress recently announced they would issue no information about the secret CIA “black site” prisons throughout the world, which are used to incarcerate people who have been seized off the street.

Gulags in history tend to metastasise, becoming ever larger and more secretive, ever more deadly and formalised. We know from first-hand accounts, photographs, videos and government documents that people, innocent and guilty, have been tortured in the US-run prisons we are aware of and those we can’t investigate adequately.

But Americans still assume this system and detainee abuses involve only scary brown people with whom they don’t generally identify. It was brave of the conservative pundit William Safire to quote the anti-Nazi pastor Martin Niemöller, who had been seized as a political prisoner: “First they came for the Jews.” Most Americans don’t understand yet that the destruction of the rule of law at Guantánamo set a dangerous precedent for them, too.

By the way, the establishment of military tribunals that deny prisoners due process tends to come early on in a fascist shift. Mussolini and Stalin set up such tribunals. On April 24 1934, the Nazis, too, set up the People’s Court, which also bypassed the judicial system: prisoners were held indefinitely, often in isolation, and tortured, without being charged with offences, and were subjected to show trials. Eventually, the Special Courts became a parallel system that put pressure on the regular courts to abandon the rule of law in favour of Nazi ideology when making decisions.

3 Develop a thug caste

When leaders who seek what I call a “fascist shift” want to close down an open society, they send paramilitary groups of scary young men out to terrorise citizens. The Blackshirts roamed the Italian countryside beating up communists; the Brownshirts staged violent rallies throughout Germany. This paramilitary force is especially important in a democracy: you need citizens to fear thug violence and so you need thugs who are free from prosecution.

The years following 9/11 have proved a bonanza for America’s security contractors, with the Bush administration outsourcing areas of work that traditionally fell to the US military. In the process, contracts worth hundreds of millions of dollars have been issued for security work by mercenaries at home and abroad. In Iraq, some of these contract operatives have been accused of involvement in torturing prisoners, harassing journalists and firing on Iraqi civilians. Under Order 17, issued to regulate contractors in Iraq by the one-time US administrator in Baghdad, Paul Bremer, these contractors are immune from prosecution.

Yes, but that is in Iraq, you could argue; however, after Hurricane Katrina, the Department of Homeland Security hired and deployed hundreds of armed private security guards in New Orleans. The investigative journalist Jeremy Scahill interviewed one unnamed guard who reported having fired on unarmed civilians in the city. It was a natural disaster that underlay that episode – but the administration’s endless war on terror means ongoing scope for what are in effect privately contracted armies to take on crisis and emergency management at home in US cities.

Thugs in America? Groups of angry young Republican men, dressed in identical shirts and trousers, menaced poll workers counting the votes in Florida in 2000. If you are reading history, you can imagine that there can be a need for “public order” on the next election day. Say there are protests, or a threat, on the day of an election; history would not rule out the presence of a private security firm at a polling station “to restore public order”.

4 Set up an internal surveillance system

In Mussolini’s Italy, in Nazi Germany, in communist East Germany, in communist China – in every closed society – secret police spy on ordinary people and encourage neighbours to spy on neighbours. The Stasi needed to keep only a minority of East Germans under surveillance to convince a majority that they themselves were being watched.

In 2005 and 2006, when James Risen and Eric Lichtblau wrote in the New York Times about a secret state programme to wiretap citizens’ phones, read their emails and follow international financial transactions, it became clear to ordinary Americans that they, too, could be under state scrutiny.

In closed societies, this surveillance is cast as being about “national security”; the true function is to keep citizens docile and inhibit their activism and dissent.

5 Harass citizens’ groups

The fifth thing you do is related to step four – you infiltrate and harass citizens’ groups. It can be trivial: a church in Pasadena, whose minister preached that Jesus was in favour of peace, found itself being investigated by the Internal Revenue Service, while churches that got Republicans out to vote, which is equally illegal under US tax law, have been left alone.

Other harassment is more serious: the American Civil Liberties Union reports that thousands of ordinary American anti-war, environmental and other groups have been infiltrated by agents: a secret Pentagon database includes more than four dozen peaceful anti-war meetings, rallies or marches by American citizens in its category of 1,500 “suspicious incidents”. The equally secret Counterintelligence Field Activity (Cifa) agency of the Department of Defense has been gathering information about domestic organisations engaged in peaceful political activities: Cifa is supposed to track “potential terrorist threats” as it watches ordinary US citizen activists. A little-noticed new law has redefined activism such as animal rights protests as “terrorism”. So the definition of “terrorist” slowly expands to include the opposition.

6 Engage in arbitrary detention and release

This scares people. It is a kind of cat-and-mouse game. Nicholas D Kristof and Sheryl WuDunn, the investigative reporters who wrote China Wakes: the Struggle for the Soul of a Rising Power, describe pro-democracy activists in China, such as Wei Jingsheng, being arrested and released many times. In a closing or closed society there is a “list” of dissidents and opposition leaders: you are targeted in this way once you are on the list, and it is hard to get off the list.

In 2004, America’s Transportation Security Administration confirmed that it had a list of passengers who were targeted for security searches or worse if they tried to fly. People who have found themselves on the list? Two middle-aged women peace activists in San Francisco; liberal Senator Edward Kennedy; a member of Venezuela’s government – after Venezuela’s president had criticised Bush; and thousands of ordinary US citizens.

Professor Walter F Murphy is emeritus of Princeton University; he is one of the foremost constitutional scholars in the nation and author of the classic Constitutional Democracy. Murphy is also a decorated former marine, and he is not even especially politically liberal. But on March 1 this year, he was denied a boarding pass at Newark, “because I was on the Terrorist Watch list”.

“Have you been in any peace marches? We ban a lot of people from flying because of that,” asked the airline employee.

“I explained,” said Murphy, “that I had not so marched but had, in September 2006, given a lecture at Princeton, televised and put on the web, highly critical of George Bush for his many violations of the constitution.”

“That’ll do it,” the man said.

Anti-war marcher? Potential terrorist. Support the constitution? Potential terrorist. History shows that the categories of “enemy of the people” tend to expand ever deeper into civil life.

James Yee, a US citizen, was the Muslim chaplain at Guantánamo who was accused of mishandling classified documents. He was harassed by the US military before the charges against him were dropped. Yee has been detained and released several times. He is still of interest.

Brandon Mayfield, a US citizen and lawyer in Oregon, was mistakenly identified as a possible terrorist. His house was secretly broken into and his computer seized. Though he is innocent of the accusation against him, he is still on the list.

It is a standard practice of fascist societies that once you are on the list, you can’t get off.

7 Target key individuals

Threaten civil servants, artists and academics with job loss if they don’t toe the line. Mussolini went after the rectors of state universities who did not conform to the fascist line; so did Joseph Goebbels, who purged academics who were not pro-Nazi; so did Chile’s Augusto Pinochet; so does the Chinese communist Politburo in punishing pro-democracy students and professors.

Academe is a tinderbox of activism, so those seeking a fascist shift punish academics and students with professional loss if they do not “coordinate”, in Goebbels’ term, ideologically. Since civil servants are the sector of society most vulnerable to being fired by a given regime, they are also a group that fascists typically “coordinate” early on: the Reich Law for the Re-establishment of a Professional Civil Service was passed on April 7 1933.

Bush supporters in state legislatures in several states put pressure on regents at state universities to penalise or fire academics who have been critical of the administration. As for civil servants, the Bush administration has derailed the career of one military lawyer who spoke up for fair trials for detainees, while an administration official publicly intimidated the law firms that represent detainees pro bono by threatening to call for their major corporate clients to boycott them.

Elsewhere, a CIA contract worker who said in a closed blog that “waterboarding is torture” was stripped of the security clearance she needed in order to do her job.

Most recently, the administration purged eight US attorneys for what looks like insufficient political loyalty. When Goebbels purged the civil service in April 1933, attorneys were “coordinated” too, a step that eased the way of the increasingly brutal laws to follow.

8 Control the press

Italy in the 1920s, Germany in the 30s, East Germany in the 50s, Czechoslovakia in the 60s, the Latin American dictatorships in the 70s, China in the 80s and 90s – all dictatorships and would-be dictators target newspapers and journalists. They threaten and harass them in more open societies that they are seeking to close, and they arrest them and worse in societies that have been closed already.

The Committee to Protect Journalists says arrests of US journalists are at an all-time high: Josh Wolf (no relation), a blogger in San Francisco, has been put in jail for a year for refusing to turn over video of an anti-war demonstration; Homeland Security brought a criminal complaint against reporter Greg Palast, claiming he threatened “critical infrastructure” when he and a TV producer were filming victims of Hurricane Katrina in Louisiana. Palast had written a bestseller critical of the Bush administration.

Other reporters and writers have been punished in other ways. Joseph C Wilson accused Bush, in a New York Times op-ed, of leading the country to war on the basis of a false charge that Saddam Hussein had acquired yellowcake uranium in Niger. His wife, Valerie Plame, was outed as a CIA spy – a form of retaliation that ended her career.

Prosecution and job loss are nothing, though, compared with how the US is treating journalists seeking to cover the conflict in Iraq in an unbiased way. The Committee to Protect Journalists has documented multiple accounts of the US military in Iraq firing upon or threatening to fire upon unembedded (meaning independent) reporters and camera operators from organisations ranging from al-Jazeera to the BBC. While westerners may question the accounts by al-Jazeera, they should pay attention to the accounts of reporters such as the BBC’s Kate Adie. In some cases reporters have been wounded or killed, including ITN’s Terry Lloyd in 2003. Both CBS and the Associated Press in Iraq had staff members seized by the US military and taken to violent prisons; the news organisations were unable to see the evidence against their staffers.

Over time in closing societies, real news is supplanted by fake news and false documents. Pinochet showed Chilean citizens falsified documents to back up his claim that terrorists had been about to attack the nation. The yellowcake charge, too, was based on forged papers.

You won’t have a shutdown of news in modern America – it is not possible. But you can have, as Frank Rich and Sidney Blumenthal have pointed out, a steady stream of lies polluting the news well. What you already have is a White House directing a stream of false information that is so relentless that it is increasingly hard to sort out truth from untruth. In a fascist system, it’s not the lies that count but the muddying. When citizens can’t tell real news from fake, they give up their demands for accountability bit by bit.

9 Dissent equals treason

Cast dissent as “treason” and criticism as “espionage’. Every closing society does this, just as it elaborates laws that increasingly criminalise certain kinds of speech and expand the definition of “spy” and “traitor”. When Bill Keller, the publisher of the New York Times, ran the Lichtblau/Risen stories, Bush called the Times’ leaking of classified information “disgraceful”, while Republicans in Congress called for Keller to be charged with treason, and rightwing commentators and news outlets kept up the “treason” drumbeat. Some commentators, as Conason noted, reminded readers smugly that one penalty for violating the Espionage Act is execution.

Conason is right to note how serious a threat that attack represented. It is also important to recall that the 1938 Moscow show trial accused the editor of Izvestia, Nikolai Bukharin, of treason; Bukharin was, in fact, executed. And it is important to remind Americans that when the 1917 Espionage Act was last widely invoked, during the infamous 1919 Palmer Raids, leftist activists were arrested without warrants in sweeping roundups, kept in jail for up to five months, and “beaten, starved, suffocated, tortured and threatened with death”, according to the historian Myra MacPherson. After that, dissent was muted in America for a decade.

In Stalin’s Soviet Union, dissidents were “enemies of the people”. National Socialists called those who supported Weimar democracy “November traitors”.

And here is where the circle closes: most Americans do not realise that since September of last year – when Congress wrongly, foolishly, passed the Military Commissions Act of 2006 – the president has the power to call any US citizen an “enemy combatant”. He has the power to define what “enemy combatant” means. The president can also delegate to anyone he chooses in the executive branch the right to define “enemy combatant” any way he or she wants and then seize Americans accordingly.

Even if you or I are American citizens, even if we turn out to be completely innocent of what he has accused us of doing, he has the power to have us seized as we are changing planes at Newark tomorrow, or have us taken with a knock on the door; ship you or me to a navy brig; and keep you or me in isolation, possibly for months, while awaiting trial. (Prolonged isolation, as psychiatrists know, triggers psychosis in otherwise mentally healthy prisoners. That is why Stalin’s gulag had an isolation cell, like Guantánamo’s, in every satellite prison. Camp 6, the newest, most brutal facility at Guantánamo, is all isolation cells.)

We US citizens will get a trial eventually – for now. But legal rights activists at the Center for Constitutional Rights say that the Bush administration is trying increasingly aggressively to find ways to get around giving even US citizens fair trials. “Enemy combatant” is a status offence – it is not even something you have to have done. “We have absolutely moved over into a preventive detention model – you look like you could do something bad, you might do something bad, so we’re going to hold you,” says a spokeswoman of the CCR.

Most Americans surely do not get this yet. No wonder: it is hard to believe, even though it is true. In every closing society, at a certain point there are some high-profile arrests – usually of opposition leaders, clergy and journalists. Then everything goes quiet. After those arrests, there are still newspapers, courts, TV and radio, and the facades of a civil society. There just isn’t real dissent. There just isn’t freedom. If you look at history, just before those arrests is where we are now.

10 Suspend the rule of law

The John Warner Defense Authorization Act of 2007 gave the president new powers over the national guard. This means that in a national emergency – which the president now has enhanced powers to declare – he can send Michigan’s militia to enforce a state of emergency that he has declared in Oregon, over the objections of the state’s governor and its citizens.

Even as Americans were focused on Britney Spears’s meltdown and the question of who fathered Anna Nicole’s baby, the New York Times editorialised about this shift: “A disturbing recent phenomenon in Washington is that laws that strike to the heart of American democracy have been passed in the dead of night … Beyond actual insurrection, the president may now use military troops as a domestic police force in response to a natural disaster, a disease outbreak, terrorist attack or any ‘other condition’.”

Critics see this as a clear violation of the Posse Comitatus Act – which was meant to restrain the federal government from using the military for domestic law enforcement. The Democratic senator Patrick Leahy says the bill encourages a president to declare federal martial law. It also violates the very reason the founders set up our system of government as they did: having seen citizens bullied by a monarch’s soldiers, the founders were terrified of exactly this kind of concentration of militias’ power over American people in the hands of an oppressive executive or faction.

Of course, the United States is not vulnerable to the violent, total closing-down of the system that followed Mussolini’s march on Rome or Hitler’s roundup of political prisoners. Our democratic habits are too resilient, and our military and judiciary too independent, for any kind of scenario like that.

Rather, as other critics are noting, our experiment in democracy could be closed down by a process of erosion.

It is a mistake to think that early in a fascist shift you see the profile of barbed wire against the sky. In the early days, things look normal on the surface; peasants were celebrating harvest festivals in Calabria in 1922; people were shopping and going to the movies in Berlin in 1931. Early on, as WH Auden put it, the horror is always elsewhere – while someone is being tortured, children are skating, ships are sailing: “dogs go on with their doggy life … How everything turns away/ Quite leisurely from the disaster.”

As Americans turn away quite leisurely, keeping tuned to internet shopping and American Idol, the foundations of democracy are being fatally corroded. Something has changed profoundly that weakens us unprecedentedly: our democratic traditions, independent judiciary and free press do their work today in a context in which we are “at war” in a “long war” – a war without end, on a battlefield described as the globe, in a context that gives the president – without US citizens realising it yet – the power over US citizens of freedom or long solitary incarceration, on his say-so alone.

That means a hollowness has been expanding under the foundation of all these still- free-looking institutions – and this foundation can give way under certain kinds of pressure. To prevent such an outcome, we have to think about the “what ifs”.

What if, in a year and a half, there is another attack – say, God forbid, a dirty bomb? The executive can declare a state of emergency. History shows that any leader, of any party, will be tempted to maintain emergency powers after the crisis has passed. With the gutting of traditional checks and balances, we are no less endangered by a President Hillary than by a President Giuliani – because any executive will be tempted to enforce his or her will through edict rather than the arduous, uncertain process of democratic negotiation and compromise.

What if the publisher of a major US newspaper were charged with treason or espionage, as a rightwing effort seemed to threaten Keller with last year? What if he or she got 10 years in jail? What would the newspapers look like the next day? Judging from history, they would not cease publishing; but they would suddenly be very polite.

Right now, only a handful of patriots are trying to hold back the tide of tyranny for the rest of us – staff at the Center for Constitutional Rights, who faced death threats for representing the detainees yet persisted all the way to the Supreme Court; activists at the American Civil Liberties Union; and prominent conservatives trying to roll back the corrosive new laws, under the banner of a new group called the American Freedom Agenda. This small, disparate collection of people needs everybody’s help, including that of Europeans and others internationally who are willing to put pressure on the administration because they can see what a US unrestrained by real democracy at home can mean for the rest of the world.

We need to look at history and face the “what ifs”. For if we keep going down this road, the “end of America” could come for each of us in a different way, at a different moment; each of us might have a different moment when we feel forced to look back and think: that is how it was before – and this is the way it is now.

“The accumulation of all powers, legislative, executive, and judiciary, in the same hands … is the definition of tyranny,” wrote James Madison. We still have the choice to stop going down this road; we can stand our ground and fight for our nation, and take up the banner the founders asked us to carry.

A White New Orleans?

This May Be From Katrina

Today, Congress has the opportunity to help thousands of New Orleans
residents come back home.  The Gulf Coast Hurricane Housing Recovery
Act of 2007 would re-open desperately needed public housing units and
make sure there is no loss of affordable public housing in New
Orleans.

The bill quickly passed the House of Representatives, but the two
people who should be leading the charge in the Senate–Louisiana
Senators Landrieu and Vitter–are stalling, and without their support,
the bill will go nowhere.  I’ve signed on with ColorofChange.org  to
call on Senators Landrieu and Vitter to stop dragging their feet, and
lead on this important legislation, now.  Will you join us?

http://www.colorofchange.org/hr1227/?id=2157-153822

Preserving Affordable Housing in New Orleans

Since Hurricane Katrina hit, public housing residents have been
fighting to return home.   Unfortunately, HUD (Department of Housing
and Urban Development) is planning to demolish most of the available
public housing units–apartments that were minimally damaged by the
storm–and replace them with far fewer units of affordable public
housing.

In response to residents’ protests, Congresswoman Maxine Waters held
hearings in New Orleans, giving residents a chance to voice their
concerns to Congress. Around the same time, Governor Blanco met with
Congressman Barney Frank–head of the committee that oversees HUD–to
discuss the need to re-open housing not damaged by the storm.  The
result of these meetings was H.R. 1227, The Gulf Coast Hurricane
Recovery Act of 2007.

H.R. 1227 honors the right to return of all New Orleans public housing
residents and takes steps to preserve affordable housing in New
Orleans.  It requires the reopening of at least 3,000 public housing
units and ensures that there is no net loss of units available and
affordable to public housing residents.  The bill swiftly passed the
House of Representatives, but it won’t pass the Senate unless
Louisiana senators take the lead.

Why haven’t Senators Landrieu and Vitter stepped up?

Race and class seem to explain Landrieu and Vitter’s refusal to step
up. Some have expressed a desire to see a “richer” and “Whiter” post-
Katrina New Orleans, and many of them have a great deal of political
influence.  From what we can tell, Senator Vitter is playing to those
interests by ignoring this legislation–but as a senator for all
Louisiana residents, it’s his responsibility to ensure that everyone
who wants to come home can–not the just the wealthy, privileged,
and White.  Insiders tell us that Senator Landrieu is being cautious
for the same reason: that she doesn’t want to offend “moderate”
supporters who have a similar vision for New Orleans.

The Gulf Coast Hurricane Housing Recovery Act is the last great hope
for New Orleans public housing residents who want to come home.  By
urging the Senate Committee on Banking, Housing, and Urban Affairs to
take up H.R. 1227, Senators Landrieu and Vitter can make it a reality.
But if the senators from Louisiana don’t lead on this issue, others
simply won’t follow.

It’s time to do what’s right for New Orleans public housing residents
and pass this bill in the Senate.  Will you join us and demand that
Senator Landrieus and Vitter support H.R. 1227.

http://www.colorofchange.org/hr1227/?id=2157-153822