It’s 1860 Again (Without A Lincoln)

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So, it’s an election year. The country is falling apart- both in the long-term crumbling of infrastructure, education, and health care, and the short-term of the COVID-19 epidemic killing thousands of Americans a year. The President, obsessed with “re-opening the economy” to prevent an (inevitable) massive recession just before the November election, is trying to rally people to engage in mass protest to attack sensible Democratic governors who are ignoring him and choosing to side with public health- and acting in regional cooperation (in the Midwest, West Coast, and Northeast regions to name a few) as states rather than taking advice from the federal government. Trump is seeing his authority slip through his fingers, and is thus stoking popular fury in an attempt to win it back. Whether this is just mass protest, which will spread coronavirus faster, or armed attacks, remains to be seen. What is clear is that the country has conclusively and thoroughly gone to Hell.

This isn’t the first election year that’s taken place in Hell. There was 1932, in the midst of the Great Depression. 1940 and 1944, while World War II was raging. 1968, as the Vietnam War was peaking and left-wing mass protest threatened to overwhelm a divided Democratic Party, which ultimately lost due to Nixon’s subterfuge and the racist Southern Strategy.

But this is 1860. As the prospect of an anti-slavery (or anti-expansion of slavery, which to slave owners were one and the same) candidate becoming President, states began to engage in furious rhetoric, voter suppression, and unilateral actions. A Civil War was the fallout of the election, which killed probably about 750,000 people by recent estimates. The country was falling apart, after decades of strife, compromise, and a rising and militant abolitionist movement- ultimately leading to the raid on Harper’s Ferry by John Brown, which drove the slaveholding states into an absolute fury and created a revolutionary situation.

The issue here is that the 1860 election also brought us Abraham Lincoln, one of the best Presidents we’ve ever had- a savvy politician, a strong leader, perhaps the most gifted public speaker in American political history. His strength made both the campaign season and the aftermath of the election a more optimistic time for abolitionists and antislavery states. Though from humble origins, he had by then been proven to be a masterful orator and campaigner who would transform America in his four years in office.

In 2020, we’ve got Joe Biden. Biden is not a great orator- he routinely forgets his train of thought and can barely read from a teleprompter. His leadership is lacking, as he largely disappeared from national view during the initial period of panic about coronavirus, ceding all media time to Donald Trump. And his entire career has been filled with terrible decisions (the Iraq War), racist politics (busing, the crime bill, the War on Drugs), and naked corruption (the bankruptcy bill, Hunter Biden’s $600,000 salary for a Ukrainian energy company during his vice presidency). He is not Lincoln. He’s not even George W. Bush. He has no leadership capability, and thus he might just blow this whole thing.

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Electoral College Predictions as of April 3rd

Biden holds about a five point lead, without having had to debate Trump or make any public appearances. He’s the most sheltered political nominee in history, with the exception perhaps of Reagan during his decline in 1984. Five points nationally is not much, as Hillary won by three and still lost all the key states. Swing state polls have things generally within the margin of error, especially Wisconsin. Biden looks like he will be fighting a defensive war to hold traditional Democratic states Clinton lost (Pennsylvania, Michigan, and Wisconsin). Talk of taking back Ohio or Iowa seem like a pipe dream. And Florida, which would make the Midwest results irrelevant, is filled with voter suppression, attempts to overturn a voter initiative to re-enfranchise ex-felons (which likely will confuse these people and many will not vote due to that confusion), and a crooked Republican governor who will do anything to keep his state red, despite sliding approval ratings in a time where most governors have had residents rally around them. The map is small, the margins are thin, the suppression is total (remember all the 2016 suppression happened in spite of a Democratic president). Biden isn’t Lincoln. And that’s a problem when the country is tearing itself apart.

(Tentative) Session for UU General Assembly 2020

I assume UU General Assembly 2020 is not happening in Rhode Island. It’s in June, large gathering will still be a terrible idea if not outright banned, and a lot of high risk people come to it.

That being said, Rev. Chris Rothbauer, minister of the Auburn Unitarian Universalist Fellowship, and Sharon Welch, professor at Meadville Lombard, along with me will present a workshop called “Building Communities to Counter White Nationalism/White Power” which deals with political extremism, radicalization and counter-radicalization, and the role of new forms of media on progressive and right-wing sources reaching audiences.

I hope you’ll join us (probably on Zoom). More details forthcoming.

White Supremacy and the Long Era of Minority Rule

Content Warning: This post discusses mass shootings and other acts of terrorism, along with the racism and xenophobia that surround it.

It is uniquely American that, for record-keeping purposes, I have to mention at the beginning of this post which mass shootings I am writing in response to. When I began forming this post there was white supremacist shooting in El Paso, Texas. That has been joined with another mass shooting, again by a young white man with access to high-end body armor and weaponry, in Dayton, Ohio.

Rev. Susan Frederick-Gray, the president of the Unitarian Universalist Association, noted the importance of naming the ideology of the El Paso shooter, and how that aligned with the policies and rhetoric of the Trump Administration:

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The manifesto of the El Paso shooter indicates that white supremacist violence is an international contagion, wherein earlier shooters form a model, in their rhetoric and actions, for later terrorists. Though most mass shootings, and most mass shootings by white supremacists, happen in the United States, high-profile terrorist acts like the Christchurch shooting earlier this year in New Zealand, and going back further, the violence of Anders Breivik in Norway in 2011, show that this is an international phenomenon in white, developed countries.

Efforts to address white supremacist terrorism at the state level have been largely token, and programs started under President Barack Obama have been either reversed or cut. White supremacist violence has spiked since 2016Even admitting that white supremacists are the top terrorist threat, and that home-grown terrorism is much more an existential threat than Islamic radicalism, remains a political third rail. Thus discussions after white supremacist attacks often avoid ideology and instead talk about mental health and video games (among the right) and gun control measures (among mainstream liberals).

It’s important to avoid political amnesia and treat this phenomenon as uniquely connected to Trump. The Eliminationists: How Hate Talk Radicalized the American Right by David Neiwert, which talks about white supremacist rhetoric and how it informed violent acts against liberals, people of color, and other communities, was published in May 2009. Even it is quite dated, because of the many acts of violence tied to an ever-radicalizing media and conservative establishment under the Obama Administration. But white supremacist terror has existed my entire lifetime, going back to the Patriot movement of the 1990s and acts like the Oklahoma City federal building bombing.

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The aftermath of the Oklahoma City federal building bombing, 1995. Photo by Preston Chasteen, public domain.

What has existed for a while, and is most nakedly apparent since January 2017, is a rise in state-influenced stochastic terrorism (n.)which is defined as:

the public demonization of a person or group resulting in the incitement of a violent act, which is statistically probable but whose specifics cannot be predicted:
The lone-wolf attack was apparently influenced by the rhetoric of stochastic terrorism.

Acts of terror presently are in essence state-sanctioned, in that the President, and his political party which holds most of the power at the federal level, operate under the same rhetoric and influences.

The increasingly-punitive immigration policy, family separation, and demonization of asylum-seekers, all aim to do the same thing the El Paso shooter was doing-  reverse demographic shifts that lead to white-minority societies.

I’m 29. Of all the presidential elections held in my lifetime (seven of them), the Republican Party has won the popular vote in exactly one of them (2004, which many would argue was the result of a badly botched Democratic campaign). Despite arguments made that the Republican Party needed to broaden its base and become more competitive among non-white populations (which followed consecutive defeats in 2008 and 2012), the Party has just steadily migrated further to the right, becoming even more the party of a particular sub-set of white people. The links between Republicans and evangelicals, forged in 1980, have continued to deepen. 2016 saw the “death of a euphemism“, as the latent white supremacy in conservative arguments about immigration and diversity was brought forward and made the explicit policy of a winning presidential campaign.

The American Right has gained and retained power through victories in low-turnout elections, widespread vote suppression, and policies of intimidation that maximize the political power of an ever-narrowing white majority. In many places, like California where I grew up, and in Texas where the mass shooting was, the society has become “majority-minority”, presaging a time about thirty years from now where the entire country will be white-minority. Texas especially is a point of huge right-wing anxiety, as demographics and organizing make the possibility of Blue Texas more possible, which would fundamentally change American elections. About half of white people are deeply fearful and apprehensive about these demographic shifts. Changes, made clear by developments like a rise in progressive legislators of color, threaten white elite rule“Lone-wolf” stochastic terrorism is just another tactic to sustain minority white rule, one that is at a surface level condemned by the right-wing establishment, but below that is clearly being encouraged.

Some issues that are emerging in the past few years include three shifts in the media landscape:

  • The rise of Sinclair Broadcast Group and its consolidation of local news stationsMany people avoided being radicalized by Fox News- even at its peak, most Americans don’t watch any cable news, including Fox. But an entire population that thought they could trust the local news is instead exposed to a right-wing reactionary politics.
  • The talk-radioization of cable news. The rise of outright white nationalists like Tucker Carlson has made cable news more like the more radical, openly white supremacist talk radio landscape. Talk radio has always been a beta test for televised news- new reactionary arguments emerge there then are laundered into Fox News and Sinclair. The separation between talk radio and TV news has become increasingly blurred.
  • The rise of predatory online reactionaries. As I stated in the “A Unitarian Universalist Pipeline to the Right?” series, especially part IV: Anatomy of a Pipeline, the online right-wing landscape has become filled with figures whose job it is to hook people on far-right politics and talking points. Individuals like Dennis Prager, Ben Shapiro, Dave Rubin and others make their money through radicalization. Spaces like 4chan and 8chan are so toxic now that they are dumping grounds for mass shooter manifestos, like the El Paso shooter’s.

Knowing all this, the need for an anti-racist, anti-fascist movement is evermore-urgent. The Lt. Governor of Texas, and Alex Jones both used antifa as a way to deflect from the ideology of the shooter. This is no time to shirk away from anti-fascist organizing, or to have a lengthy debate with bad-faith opponents about antifa on their terms. Anti-fascist groups like Unicorn Riot have helped expose white supremacy through their mass leaking of Discord chat logs, which combined with research helped out hundreds of white supremacist leaders, often in positions of power like the police and military. There needs to be a counter to alt-right groups like the Proud Boys and Patriot Prayer, who engage in campaigns of violence and intimidation, often coming to progressive, diverse communities to do so. And for those who think local police departments will contain alt-right violence, there is ample communication and overlap between alt-right groups and the police.

More must be done than trying to wait out the clock until November 2020. The actors moving to preserve white minority rule never rest. And the policy of the state, and the actions of “lone wolf” terrorists, are ever-more entwined.

 

 

Are We (Finally) in Late Neoliberalism?

The current wave of protests against austerity and imperialism indicate that we are at (another) crisis point in the roughly half-century since neoliberalism replaced Keynesian economics as the basis of contemporary capitalism.

It’s fitting that Chile, beginning with mass evasion of increased subway fares, and continuing to general strikes and a complete shutdown of the national infrastructure, is part of this wave. Neoliberalism, in its doctrinaire form, began in the aftermath of the 1973 coup that overthrew Salvador Allende and installed Pinochet as a dictator. The uprising in Haiti also connects to a longer historical process, as the Haitian people have been subject to imperialist efforts by major European powers (France historically, the United States now) to make them economically subservient and to overthrow or frustrate any attempt to build a political movement that is against austerity and foreign interference.

From Late English to Late Neoliberalism

Years ago, I wrote a post on this site about the evolution of the English language, and how future linguists will define the current moment. The feeling I had is that since Old English and Middle English both have fairly set beginning and end dates, that whatever form of the language we’re speaking today (usually dubbed “Modern English“) will eventually be given some historical marker, for the contemporary must eventually become the historical. This will be especially interesting given how English has become a highly diverse, global language since the beginning of Modern English, with English in different countries evolving at different rates, in different directions.

This general concept of evolution and the resulting terminology we use applies to capitalism, and neoliberalism more specifically. The term “late capitalism” (The Atlantic wrote about the term in 2017) is now used frequently, though I don’t run into it in academic literature as I do in podcasts and social media. The term usually refers to absurd products and business practices that seem unsustainable, thus giving a general feeling that capitalism is beginning to hollow out and collapse on itself. The saga of WeWork, which was once valued at $47 billion USD, despite losing huge amounts of money and having an obviously untenable business plan, fits into this. At some point I will write a more detailed, economics-focused post on the various players in the contemporary capitalist landscape, as we are likely on the edge of another Great Recession. WeWork fits into this landscape in being a venture capitalist-backed mirage, somewhere between the juggernaut companies that have enough cash on hand to survive even a terrible economic collapse, and the companies engaging in the same speculation that caused the 2007-2008 crisis, who will either be bailed out with public money and no accountability, or perhaps face some kind of takeover and structural change, depending on who wins the 2020 election.

I’ll quote a Jacobin interview with David Harvey to talk about what neoliberalism has meant in the context of post-war history:

I’ve always treated neoliberalism as a political project carried out by the corporate capitalist class as they felt intensely threatened both politically and economically towards the end of the 1960s into the 1970s. They desperately wanted to launch a political project that would curb the power of labor.

In many respects the project was a counterrevolutionary project. It would nip in the bud what, at that time, were revolutionary movements in much of the developing world — Mozambique, Angola, China etc. — but also a rising tide of communist influences in countries like Italy and France and, to a lesser degree, the threat of a revival of that in Spain

. . .

There were very few crises between 1945 and 1973; there were some serious moments but no major crises. The turn to neoliberal politics occurred in the midst of a crisis in the 1970s, and the whole system has been a series of crises ever since. And of course crises produce the conditions of future crises.

In 1982–85 there was a debt crisis in Mexico, Brazil, Ecuador, and basically all the developing countries including Poland. In 1987–88 there was a big crisis in US savings and loan institutions. There was a wide crisis in Sweden in 1990, and all the banks had to be nationalized.

Then of course we have Indonesia and Southeast Asia in 1997–98, then the crisis moves to Russia, then to Brazil, and it hits Argentina in 2001–2.

And there were problems in the United States in 2001 which they got through by taking money out of the stock market and pouring it into the housing market. In 2007–8 the US housing market imploded, so you got a crisis here.

Neoliberalism is characterized by the hollowing out of the state, the mass privatization of state assets, and the commodification of all things such that everything that’s not in the market begins to look and act like it. If we concieve of society as existing in three parts- the state, the market, and a civil society that exists externally of both, like this:

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In a neoliberalized society, the market expands at the expense of the other two sectors, and the state and civil society begin to have more market-influenced aspects. In civil society, we see the rise of the Non-Profit Industrial Complex, which combines market forces with state surveillance. In the government, we see the rise of business metrics and corporate jargon that define and shape state action.

Is There A “Late Neoliberalism”?

So as Harvey says, neoliberalism has led to a series of interlocked, perhaps escalating crises all over the world. In the era of managed, Keynesian capitalism, central banks and governments were paying keen attention to growth metrics and financial speculation, so matters could only get so out of hand before actions was taken- bubbles were popped early or prevented entirely through regulation of speculative investments, slowdowns were countered with state investment. Since the state has become irrelevant in terms of financial regulation- instead being the muscle of the market to force compliance- the neoliberal era is a set of austerity reforms, a crisis related to these reforms, and further reforms in response. The thing is, none of these reforms actually solve anything- they just create further chaos that can be exploited. As Tony Weis states in a 2004 paper about how neoliberal reforms have destroyed the Jamaican agriculture industry, neoliberal action is not logical action, though contemporary economists attempt to depict themselves as following rigorous mathematical and logical precepts.

The question is whether there can be a crisis, a revolutionary reaction, so large that it overwhelms the neoliberal state. There are several directions this can take. One is the rise of far-right populism in the United States and parts of Europe, which use the gutting of the welfare state by neoliberal reforms and places the blames on various Others, stating that removing the undesirable parts of society will allow an era of abundance as existed in a (perhaps mythical) past.

Another is electoral anti-austerity movements. This includes the Bernie Sanders campaigns of 2016 and 2020, the Corbyn era of the Labour party, political parties that grew out of anti-austerity protests like Unidos Podemos in Spain and Solidarity-People Before Profit in Ireland. With the recent coup in Bolivia, and the releasing of Lula in Brazil, in addition to mass movements in Chile and Ecuador, the electoral and non-electoral responses to austerity and far-right reactionaries in Latin America are mixed together. This is not new- social democratic and democratic socialist politicians and parties have used social movements to help press for redistributive policies while in power, and against austerity when out of power.

Is neoliberalism in crisis? Yes, it always is somewhere in the world, and that’s pretty much the point. Is the crisis deep enough to lead to a new society? Well, here’s a bunch of Chileans with a banner reading “Chile will be the tomb of neoliberalism”, so they definitely think so:

ChileNeoliberalism

The remnant of the state in places like Chile, which is an oversized military and police force with some other things of much less importance, has to contain mass protests and general strikes while having very little to offer people to placate them. This is not the era of the New Deal, where programs were created in large part to stave off radicals who were making inroads in the working class. The neoliberal state has nothing but the stick, or as Loïc Wacquant calls it, the “iron fist” of the penal state. This polarizes people and totalizes the conflict. If the security forces blink, then it can be over- like the Bulldozer Revolution in Serbia at the dawn of the millennium. When a nationwide protest rocked the capital, the police and military decided to stand aside. And with that, the people, not the US and its enormous military, overthrew Slobodan Milošević. The federal buildings were seized, and the dictatorship melted away.

Perhaps it is happening again.

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Belgrade, 5 October 2000

 

 

 

Right-Wing Influence on the Unitarian Universalist Liberal-Left Disagreement (Part II)

This is a follow up to part one, which explored the historical tension and relationship of liberal and leftist communities, both in general and within the Unitarian Universalist faith.

While there is a centuries-long dialogue between liberal and leftist traditions, sometimes constructive and sometimes conflict-ridden, this relationship does not exist in isolation. The political and cultural Right is ideologically opposed to both liberals and leftists, and has benefitted from the two groups being at odds with one another. Reactionary forces have fruitfully employed divide-and-conquer. This continues to the present day. I will examine this largely through the lens of the Unitarian Universalist experience, though trends and events that involve larger milieu will be involved.

Free Speech: Tip of the Spear

I was recommended P. E. Moskowitz’s The Case Against Free Speech (released in August 2019) by a UU minister during our conversations on the rise of white nationalism and the alt-right pipeline. As one might expect, the title is not a comprehensive summary of the content of the book. A key point made is that free speech has been an issue triumphed by the political Right, which uses it in a bad-faith way to support the powerful and allow dangerous groups to organize and propagate.

Unsurprisingly, the Koch Brother(s) are a key engine of this, as this article in the American Prospect makes clear. I’ll quote it at length and bold some of the key points:

You’ve probably heard their arguments before: They claim to be opposed to censorship, “no-platforming” (when people are excluded from online or offline forums because of the views they express), and any attempts to discourage the open expression of ideas. These figures—who self-identify as classical liberals, conservatives, and libertarians—say that their project is completely non-ideological: It’s just about giving everyone a fair hearing.

But these same free-speech warriors went mum earlier this month when one of their own, Canadian psychologist Jordan Peterson, met with Hungarian prime minister Viktor Orban, who has bragged about making Hungary “an illiberal state, a non-liberal state,” and has provoked mass protests for cracking down on academic freedom. Crowder’s defenders have also neglected to mention that he once went with a camera crew to the workplace of a commenter he disagreed with, harassing them and trying to get them fired. Indeed, IDW members and their acolytes have repeatedly fought against allowing those they disagree with a platform to speak.

It’s easy to dismiss the outrage and inconsistency of online free-speech warriors who profit off of controversy. But there’s a more serious and troubling dynamic at play: The “free speech movement,” including not only online pundits but also think tanks, academics, activist groups, and their mainstream popularizers, has always been about free speech for the right—and suppressing the speech of everyone else. It is by and large funded by right-wing billionaires like the Koch brothers, who whip up anger about the “intolerant left” in order to stymie opposition to their social, economic, and political agenda.

Free speech has been a key wedge issue between liberal and leftist communities. This is a very old phenomenon, with the planned Nazi march through the village of Skokie, Illinois being a historical example. The American Civil Liberties Union is proud of its long history of defending hate speech (and actions), being the prototypical liberal organization that looks at right-wing hate through a rights-based framework. The National Lawyers Guild (NLG), which has long been to the left of the ACLU on most issues, has criticized how this defense works in practice, such as the propagation of far-right discourse and hate speech on college campuses. Note that the NLG article refers to the ACLU as “our allies”, indicating that free speech is an issue that can create tension, but does not mean that liberal and left communities need to fragment in the face of right-wing assertiveness.

There are two ways the Right uses free speech to attempt to drive a wedge between liberals and leftists (or between certain degrees and tendencies within those two groups):

  • Latch onto a fringe group without resources. As the Prospect article mentions, there are now a group of “free speech proponents” (largely online, who exploit controversy to make money and enter mainstream conversations) that will promote any view, however marginal it is in the real world. This may not be material supporting them with money, but instead given them massive amounts of free publicity, and making liberal and leftist groups form a response to them (which can foster a divide).
  • Directly fund divisive individuals and groups. The Federalist Society has been enormously influential in driving a rightward turn in the American judiciary, and directly places controversial and/or hateful speakers in places like college campuses. If a divide opens up on how liberals and leftists should respond, it is instigated by the Right. The Right has all the initiative and drives the conversation. When a liberal group like the ACLU expends time, resources, and political capital to defend this speech, it is doing so in service of right-wing aims beyond the speech itself. The Koch brothers and other billionaire reactionaries are wasting a finite amount of liberal and leftist resources.

Leftist Stereotypes and SJW Hysteria

Another tactic these right-wing grifter/propagandists (they’re really one and the same) engage in is to promote left-wing (or “left-wing”) voices in ways that make them seem unreasonable, violent, or otherwise antithetical to “free speech” (the right-wing version that liberals have largely embraced or at least not rejected). There are a few variants of this:

  • Promote a truly marginal view. Sometimes there are just bad takes on social media or protest speeches. These voices are not representative of larger communities or ideologies, they’re just idiosyncratic and flawed. Note that this doesn’t mean the person is a member of a marginalized group, but that the position itself is marginal- one with no real currency among any existing organizing group or collective.
  • Promote a reasonable view but remove its context and otherwise butcher it. You can take a good take on social media or a protest and make it look like the first bullet point through selective editing. We see this all the time with the Project Veritas crowd and its imitators, who have since the ACORN “expose” over a decade ago have infiltrated leftist spaces, recorded usually fairly normal and reasonable statements, and edited them to sound violent or otherwise unhinged.
  • Just falsify a leftist. Creating fake accounts is easy. Instagram influencers do it, governments do it, and so do political propagandists and their billionaire funders. It’s incredibly easy to have a “leftist” Twitter account post something inflammatory, unhinged, or violent and point to it. YouTube personalities like Tim Pool specialize in going through leftist social media that may or may not be completely fake. The outrage certainly is.

The end destination is the same- put liberals on the spot and say “do you agree with what these people are saying?” The result is a trap- as presented, liberals aren’t going to agree with them (at the very least because it’s leftist ideology that has different core principles, but more likely because it’s intentionally presented as poorly thought-out or advocating for violence). The right-wing provocateur and the liberal are thus joined together promoting free speech, and a divide is created between the liberal and the leftist that would not exist, or be as deep and complete, without right-wing interference. As stated in Part I, liberal-left disagreements within Unitarian Universalist communities are historical and will always exist, but they can be manufactured too. Free speech is the best example of an issue that is almost wholly a domain of the right- liberal groups that triumph or defend free speech are frequently doing it in support of right-wing groups, or using right-wing language and terminology. This in some ways resembles fishhook theory, which is a counter to horseshoe theory. Here’s an explainer of the difference in the Pacific Standard:

The main argument for Horseshoe Theory is that both the far left and the far right are opposed to the centrist, neoliberal/capitalist status quo. Communists and fascists in the 1930s criticized the aging imperial democracies of Britain, France, and the United States as weak, corrupt, and—post-Great Depression—as hurtling toward a final collapse. More recently, the argument goes, left-wing radicals opposed centrist Hillary Clinton and France’s Emmanuel Macron. By doing so, they offered de facto (and sometimes more than de facto) aid to racist, nationalist opponents like Trump and Marine Le Pen. We are told that left and right both want to destroy democratic norms and the sensible center. Therefore, Horseshoe Theory says, they work together.

and Fishhook Theory:

Centrists enable fascism with such predictable frequency that the left has come up with an alternative to Horseshoe Theory: Fish Hook Theory. Fish Hook Theory suggests that the political spectrum is shaped like a fish hook, with the left out on one end and the far right bending around like a hook to wind up close to the center.

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Free speech is an example where the alt-right and the center (which if we’re talking truly far-left and far-right ideologies here, liberalism is definitely in the center) converge and differentiate from the right. Liberals are not without principles, though they may also be “moderates” and end up trying to balance two very uneven sides in a way that slides to the right. But these principles can be hijacked. Free speech is an obvious one. Protection of private property is another one- if you hold a liberal, principled defense of private property, then you’ll align with the right when leftists damage security cameras, bank windows, or privatized immigration detention camps. The right has a lot of media salience and a lot of financial backing to make these cleavages happen- they can couch it in reasonable language like “don’t you want freedom of speech?” or “aren’t people entitled to what they’ve earned?”, but this may mean sliding to a right-wing conclusion of those starting points.

An obvious ending point for this series is a discussion of this summer’s major controversy, Rev. Eklof’s The Gadfly PapersLike many people who witnessed the initial fallout of its publication, I don’t want to give the Reverend $7.99 to see whether it’s in fact racist and transphobic (though I believe UU groups when they publish responses calling it that, and those that aren’t friends with him that have written critiques of it). That may be for another day.

Right-Wing Influence on the Unitarian Universalist Liberal-Left Disagreement (Part I)

One of the overarching points to this summer’s “A Unitarian Universalist Pipeline to the Right” series is that right-wing language, tropes, and influence-peddling tend to make their ways into progressive circles. Part of this is due to my looking at Unitarian Universalist communities online, rather than in-person within parishes, where this infiltration of right-wing language is easiest. Another is that large money interests have created a spectrum of media outlets, think tanks, and front groups to inject topics (and in particular, a certain framing of a topic) into the mainstream. When things are “the mainstream”, they are picked up by establishment conservative and liberal voices. I’m not going to talk about that particular battle, because when talking about Unitarian Universalism, we’re not usually talking about old-style establishment conservatives, at least not in 2019. Instead, I’m going to visit a very old and vibrant disagreement within UU circles between “liberals” and “leftists”.

Now what is meant by “liberals” and “leftists” is difficult to nail down. Making my point for me, right-wing figures in Fox News were painting President Barack Obama, who represented a form of business-friendly, socially liberal centrism, as a socialist before he was even elected. Liberalism is maybe the most malleable word in the English political lexicon. Its meaning depends on whether it’s being used academically or politically, as a term for past or present people and movements, and whether it’s referring to American or European ideologies.

Here are some principles I’ll lay out, that are not definitive but I find to be helpful in a discussion like this:

Liberals and leftists are, historically and presently, distinct. The flourishing moment of modern liberalism were the 1848 Revolutions that took place all over Europe. Liberalism, mixed with a rising nationalism in many groups that were either fragmented across political states (like Italians), or one of many groups in large empires (like Hungarians in Austria), led to a series of revolutions characterized by an end of absolute monarchy and the promulgation of written constitutions with certain enshrined freedoms like the right to publish, worship, and petition.

1848 also saw the rise of a politically-distinct set of loosely-knit together ideologies: radicals, socialists, and anarchists. While 1848 was the year that the “Communist Manifesto” was published, mature Marxism was still years away. As Mike Duncan explains in his podcast Revolutions (season 7 deals with the many, many different uprisings in Europe), while liberals focused narrowly on “the political question” like constitutional liberties and free trade, leftists were interested in “the social question”, like wealth and social inequality, the existence and state protection of private property, and a political system that generally ignored anyone who wasn’t a man of a certain social class.

The failure of 1848 to lead to long-lasting change was in significant part due to disagreements between liberals and leftists on the scope of change and the tactics used to obtain it.

Liberals and leftists, oftentimes, have a rich exchange. There is overlap in the books, film, and other culture that liberals and leftists consume. Over the course of one’s lifetime, liberal individuals may migrate to more radical political positions, or may become more moderate and incrementalist in their politics.

Unitarian Universalism has considerable amounts of liberals and leftists today. Differences abound in how religious source material is interpreted (was Jesus a socialist? ; as Paul Rasor advocates in Faith Without Certainty, should UUs embrace liberation theology?), how commonly-held ideas like the Seven Principles are viewed (is Principle Five about a narrow or a holistic view of democracy?).

This spectrum of opinion is held together by religious liberalism, which is distinct, though often conflated, with political liberalism. I’ve been in multiple groups of UUs where a discussion on religious liberalism (or general non-creedal religious thinking) gets merged into political liberalism. “We as liberals” gets said a fair amount, but as someone who doesn’t identify as politically liberal, that term only carries meaning in certain context. The search for truth and meaning leads people to different views on how religion informs politics, and vice-versa.

Liberals and leftists have long-standing disagreements. These include where UUs should stand on the spectrum between incremental reform and revolutionary change. Some of this is informed by the waves of civil rights movements in the 20th and 21st centuries, which have had different goals and influences. If, how, and when to be confrontational with political conservatives and the alt-right is a current issue of debate, as Unitarian Universalism attempts to navigate a Trump presidency and the more open embracing of white supremacy.

That is it for Part I. In Part II, I will discuss how right-wing efforts attempt to take these disagreements and exacerbate them in ways that prevent constructive dialogue, and inject right-wing definitions and conceptions into the liberal-left debate.

White Supremacist Terrorism and the Long Era of Minority Rule

Content Warning: This post discusses mass shootings and other acts of terrorism, along with the racism and xenophobia that surround it.

It is uniquely American that, for record-keeping purposes, I have to mention at the beginning of this post which mass shootings I am writing in response to. When I began forming this post there was white supremacist shooting in El Paso, Texas. That has been joined with another mass shooting, again by a young white man with access to high-end body armor and weaponry, in Dayton, Ohio.

Rev. Susan Frederick-Gray, the president of the Unitarian Universalist Association, noted the importance of naming the ideology of the El Paso shooter, and how that aligned with the policies and rhetoric of the Trump Administration:

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The manifesto of the El Paso shooter indicates that white supremacist violence is an international contagion, wherein earlier shooters form a model, in their rhetoric and actions, for later terrorists. Though most mass shootings, and most mass shootings by white supremacists, happen in the United States, high-profile terrorist acts like the Christchurch shooting earlier this year in New Zealand, and going back further, the violence of Anders Breivik in Norway in 2011, show that this is an international phenomenon in white, developed countries.

Efforts to address white supremacist terrorism at the state level have been largely token, and programs started under President Barack Obama have been either reversed or cut. White supremacist violence has spiked since 2016Even admitting that white supremacists are the top terrorist threat, and that home-grown terrorism is much more an existential threat than Islamic radicalism, remains a political third rail. Thus discussions after white supremacist attacks often avoid ideology and instead talk about mental health and video games (among the right) and gun control measures (among mainstream liberals).

It’s important to avoid political amnesia and treat this phenomenon as uniquely connected to Trump. The Eliminationists: How Hate Talk Radicalized the American Right by David Neiwert, which talks about white supremacist rhetoric and how it informed violent acts against liberals, people of color, and other communities, was published in May 2009. Even it is quite dated, because of the many acts of violence tied to an ever-radicalizing media and conservative establishment under the Obama Administration. But white supremacist terror has existed my entire lifetime, going back to the Patriot movement of the 1990s and acts like the Oklahoma City federal building bombing.

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The aftermath of the Oklahoma City federal building bombing, 1995. Photo by Preston Chasteen, public domain.

What has existed for a while, and is most nakedly apparent since January 2017, is a rise in state-influenced stochastic terrorism (n.)which is defined as:

the public demonization of a person or group resulting in the incitement of a violent act, which is statistically probable but whose specifics cannot be predicted:
The lone-wolf attack was apparently influenced by the rhetoric of stochastic terrorism.

Acts of terror presently are in essence state-sanctioned, in that the President, and his political party which holds most of the power at the federal level, operate under the same rhetoric and influences.

The increasingly-punitive immigration policy, family separation, and demonization of asylum-seekers, all aim to do the same thing the El Paso shooter was doing-  reverse demographic shifts that lead to white-minority societies.

I’m 29. Of all the presidential elections held in my lifetime (seven of them), the Republican Party has won the popular vote in exactly one of them (2004, which many would argue was the result of a badly botched Democratic campaign). Despite arguments made that the Republican Party needed to broaden its base and become more competitive among non-white populations (which followed consecutive defeats in 2008 and 2012), the Party has just steadily migrated further to the right, becoming even more the party of a particular sub-set of white people. The links between Republicans and evangelicals, forged in 1980, have continued to deepen. 2016 saw the “death of a euphemism“, as the latent white supremacy in conservative arguments about immigration and diversity was brought forward and made the explicit policy of a winning presidential campaign.

The American Right has gained and retained power through victories in low-turnout elections, widespread vote suppression, and policies of intimidation that maximize the political power of an ever-narrowing white majority. In many places, like California where I grew up, and in Texas where the mass shooting was, the society has become “majority-minority”, presaging a time about thirty years from now where the entire country will be white-minority. Texas especially is a point of huge right-wing anxiety, as demographics and organizing make the possibility of Blue Texas more possible, which would fundamentally change American elections. About half of white people are deeply fearful and apprehensive about these demographic shifts. Changes, made clear by developments like a rise in progressive legislators of color, threaten white elite rule“Lone-wolf” stochastic terrorism is just another tactic to sustain minority white rule, one that is at a surface level condemned by the right-wing establishment, but below that is clearly being encouraged.

Some issues that are emerging in the past few years include three shifts in the media landscape:

  • The rise of Sinclair Broadcast Group and its consolidation of local news stationsMany people avoided being radicalized by Fox News- even at its peak, most Americans don’t watch any cable news, including Fox. But an entire population that thought they could trust the local news is instead exposed to a right-wing reactionary politics.
  • The talk-radioization of cable news. The rise of outright white nationalists like Tucker Carlson has made cable news more like the more radical, openly white supremacist talk radio landscape. Talk radio has always been a beta test for televised news- new reactionary arguments emerge there then are laundered into Fox News and Sinclair. The separation between talk radio and TV news has become increasingly blurred.
  • The rise of predatory online reactionaries. As I stated in the “A Unitarian Universalist Pipeline to the Right?” series, especially part IV: Anatomy of a Pipeline, the online right-wing landscape has become filled with figures whose job it is to hook people on far-right politics and talking points. Individuals like Dennis Prager, Ben Shapiro, Dave Rubin and others make their money through radicalization. Spaces like 4chan and 8chan are so toxic now that they are dumping grounds for mass shooter manifestos, like the El Paso shooter’s.
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Photo by Rosemary Ketchum on Pexels.com

Knowing all this, the need for an anti-racist, anti-fascist movement is evermore-urgent. The Lt. Governor of Texas, and Alex Jones both used antifa as a way to deflect from the ideology of the shooter. This is no time to shirk away from anti-fascist organizing, or to have a lengthy debate with bad-faith opponents about antifa on their terms. Anti-fascist groups like Unicorn Riot have helped expose white supremacy through their mass leaking of Discord chat logs, which combined with research helped out hundreds of white supremacist leaders, often in positions of power like the police and military. There needs to be a counter to alt-right groups like the Proud Boys and Patriot Prayer, who engage in campaigns of violence and intimidation, often coming to progressive, diverse communities to do so. And for those who think local police departments will contain alt-right violence, there is ample communication and overlap between alt-right groups and the police.

More must be done than trying to wait out the clock until November 2020. The actors moving to preserve white minority rule never rest. And the policy of the state, and the actions of “lone wolf” terrorists, are ever-more entwined.

 

 

We, They, and Us: UU Tactics and Strategy for 2020

We stand today a month removed from the 2019 UUA General Assembly, under the theme “The Power of We.” The tagline, and the Assembly content itself, has helped promote a discussion on what “we” within Unitarian Universalism means. From that, the logical next step is to discuss the not-we, the “they”. And in a dialectical fashion, with “we” the thesis and “they” the antithesis, “us” is the inevitable synthesis.

Or is it?

I attended a summer gathering in New England last Sunday, in which the topic was on the we-they-us trifecta. From the description, I wasn’t exactly sure what direction the sermon was going to take. Additionally, because the summer gatherings often had discussion segments, I didn’t know how the random mix of people who showed up that Sunday would interpret the title and topic.

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Photo by Element5 Digital on Pexels.com

Ultimately I was disheartened by what I heard from the individual leading the service. While in a recent post I dismissed the “generation gap” hypothesis explaining the tension within the current UU church, the content of the sermon clashed strongly with my political socialization, and the realities of America as it exists in 2019.

The address focused in part of the term “political tribalism.” This is an old concept, but it was revived by author Amy Chua in a new book Political Tribes: Group Instinct and the Fate of Nations. Chua has a fairly lengthy, fairly controversial history- she authored Battle Hymn of the Tiger Mother, which ignited a national debate on high-expectation parenting and whether that had a negative effect on child development. More recently she was a leading voice arguing Brett Kavanaugh was a great leader of young women and carried water for him during the rape allegations that threatened his nomination to the US Supreme Court (her daughter was later rewarded with a Kavanaugh clerkship in a blatant and cynical quid pro quo). She authored a giant Atlantic feature to uncritically lay out her entire thesis of political partisanship tearing apart the constitutional system of American government.

I’m not going to devote this entire post to Chua, who I think is decent at historical analysis but pretty consistently wrong in her contemporary social commentary (for the record, I read her comparative historical book Day of Empire when I was a teenager and thought it was pretty good). The idea of “political tribalism” in the sermon was, from my perspective, a fundamentally misleading concept for a number of reasons. It’s also been taken pretty much at face value in the media. Let’s list three big problems:

  • The term has an imperialist mindset. “Tribalism” is used as a way to say our politics are more primitive, brutish, and violent than they were previously. Whether that is true or not isn’t the point in this case. Many communities exist as tribes today, they are not a historical stage of development. To suggest that tribes and “tribalism” (whatever that means) are primitive and inferior is both cultural erasure and pretty racist.
  • It’s a false equivalence. Dividing America into “left” and “right” tribes, or “red” and “blue”, or saying tribes fall under racial, ethnic, national, and gender lines is painting with a broad brush and saying all these “tribes” are short-sighted and destructive. Conflating the alt-right, who have murdered people in cold blood in places like Charlottesville and Christchurch, with the left, who in this period haven’t killed anyone, is misleading and indicates a politically useless centrism. It also treats ideological difference as little more than bickering, rather than a life-and-death struggle for universal health care, an end to the climate collapse, and justice for communities of color targeted by police violence.
  • Its logic is entirely backwards. The idea is that political partisanship is undermining the Constitution and the government that stems from it. This is both really obvious, but also misidentifies the problem. Partisanship is not what’s hurting society. It’s the Constitution. As I wrote in 2016, in “The pre-democratic American Constitution“, the Founder were fundamentally opposed to democracy and willfully ignorant that partisanship and political parties would arise around issues such as taxation, the extent of federal power, and most importantly, slavery. The Constitution has never been rewritten to establish America as a contemporary democracy, unlike every other modern country, developed or developing. Reducing partisanship is not only not going to happen, it’s not even going to solve the core problem. 

The sermon then transitioned from political tribalism to reaching out to the “they”, creating dialogue with the other side. This means talking with “reasonable” Trump supporters, finding common ground, and using moral suasion to stop the racist Trump regime. The individual giving the sermon talked about regular discussions with a Trump-voting gym acquaintance, and how productive all their discussions have been.

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Photo by Rosemary Ketchum on Pexels.com

Here’s a reality check: of all the potential options for 2020, this person is most likely voting for Trump again. 2020 will be a very high-mobilization election, this is very clear. Basically everyone who voted in 2016 is going to vote in 2020 as well- with the exception of those being disenfranchised by Republican state governments, the Trump-packed court system, and the Department of Justice. So, it’s not likely that this person abstains from voting for president. There’s a slight chance they vote third party instead of voting for Trump, but people who say they’re going to vote third party often end up voting for a major party candidate. So is this proud Trump voter really going to vote for a Democrat, even a centrist like Joe Biden? Let alone a progressive like Warren, or Sanders? To do that, they would have to like the Democrat more than they like Trump, and Trump has 90% approval among Republicans, which is as high if not higher than approval ratings by Republicans for previous GOP presidents.

Is it worth the time and effort to try to persuade one Trump voter to vote for the Democrat? Probably not.

Gene Sharp, in his influential pamphlet From Dictatorship to Democracy, talks about four ways for a nonviolent resistance campaign to win- conversion, accommodation, nonviolent coercion, and disintegration. Here is the section where he discusses the probability that opposing forces will convert to the resistance’s side:

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(Sharp, From Dictatorship to Democracy, p. 35) (full text)

Now this applies more to mass action at a very large scale, like what is currently happening in Puerto Rico. The mainland has not had mass action of this scale for any sustained period- not during the Women’s March(es) or the airport protests, or the recent Lights for Liberty vigils.

But it can be fairly applied to the one-on-one conversations we have with political opponents. Can Trump voters be converted? Maybe, a few? I was politically socialized starting around the beginning of the Iraq War, with the first phase ending with the election of Obama. The “bipartisan” period in American politics is dead, and has been for a long time. The parties are now, for the first time in a long while, if ever, ideologically coherent. There are no longer sectional differences, meaning liberal Northern Republicans and reactionary Southern Democrats. Trump has control of the Republican Party, and its voting base agrees with what he’s doing. They don’t want someone “moderate.” The party will not be taken back by Trump opponents, who are a tiny fraction of the party and politically irrelevant. People who think individual moral suasion is a viable political tactic want to go to a mythical past that, if it ever existed, hasn’t in my 29 years on this planet. The desperate need for “normalcy” is wanted, but there never was normalcy. Unless you were an upper-middle class professional white person, for whom the profound injustice and violence of the US political and legal systems do not reach you, except in documentaries and charity outreach.

Alternatives to Converting “Moderate” Trump Voters

  • Register a street to vote. Or a neighborhood. You have a lot of time to do it. Every hour you argue with an uncle or a tennis friend or whomever in your social lives voted for Trump, you could do something that a) affects more than one person, and b) uses energy to uplift marginalized communities
  • Fundraise and organize rides to the polls.
  • Phonebank for candidates and ballot issues.
  • Collect signature for popular ballot issues (like the minimum wage or legalized cannabis) which boost turnout.

All of these things are better uses of your time. It is not about reaching across and compromising with “they” to create “us.” Not everyone should be compromised with. The leader of the service suggested “not leading” with UU values like trans inclusion and marriage equality. To hide these issues in discussions is to treat them as, ultimately, political expendable. This election is about mobilizing and empowering the “we”, more than reconciling with “they.”

“They” need to be defeated politically. Their policies need to be repealed. The courts they packed need to be countered. The concentration camps need to be destroyed and their inhabitants freed. I don’t really care whether my uncle votes for Trump in 2020. Because I’m going to find people to cancel his vote out and then some. That’s the way forward.

A Unitarian Universalist Pipeline to the Right? V: Covenants and Consequences

This is another in a series, please visit parts one, two, three, and four if you have not, it informs this post.

So, how do we do right by each other? How do we come together in love and have dialogue that’s both honest and affirming? How do we be authentically anti-racist and avoid tokenism and othering?

I mentioned before the trend within Unitarian Universalist communities of Covenants of Right Relations. This extends now into virtual spaces, as the UU Discord server is currently voting on our own Covenant. Online spaces have conditions, like anonymity and the potential presence of trolls and bad-faith actors, that call for a set of precepts that guide our interactions with one another. Every person who’s spent any amount of time online has encountered one, if not many, dysfunctional communities that do not have a membership that treats each other with empathy and compassion. Covenants are a way to construct form in the formless, to have something, like the Earth, that we all return to.

The flip-side of the Covenant, one of the reasons they are formed in the first place and have grown in popularity, is the Disruptive Behavior Policy (DBP). Covenants are a pre-emptive effort to set expectations and define, often through omission, what is unacceptable. There are clear issues of implicit bias and fairness that come when dealing with a disruptive person(s) without guidelines- a democratic congregation is not structured to dispense ad-hoc decisions while staying true to Principle Five, among other Principles and general standards of organizational ethics.

I’m going to outline two potential problem areas in the Covenant-DBP dual systems that might need to be considered if a congregation is developing a Covenant from scratch, adapting a different congregation’s, or updating their own.

Area One: Disruptive Behavior Policies that are too broad and lack a tangible foundation.

Looking at the three problem behaviors outlined on the UUA website.

Dangerous: is the individual the source of a threat or perceived threat to persons or property?

Disruptive: what is the level of interference with church activities?

Offensive: is the behavior likely to drive existing members and visitors away?

These are relatively comprehensive, in that they’re general enough to capture most things a reasonable person (or congregation) would find disruptive. This comprehensiveness is at the expense of guidelines for action. Going back to the UU Pipeline to the Right thesis, we see a very specific type of potentially disruptive behavior. An issue is whether in practice congregational membership and leadership will link the general standards with specific behavior, given the very guided and intentional anti-racist work that has been done at a national and local scale in the past few years.

A parallel can be drawn between this ideal-specific dialectic and Hannah Arendt’s theories on statelessness and human rights. Here’s a quote from a book scanned for a class at Columbia (PDF download warning) on the subject:

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Human rights, as developed in the inter-war period during mass deportations and stateless people, applied to humans in a general sense, but in practice applied to no one without citizenship rights. It protected everyone except the most vulnerable. General principles sounded good, but did not actually counter forces of oppression and marginalization.

This ties into the second area of concern.

Area Two: A reluctance to invoke DBP due to the calls for right relations, and a general fear of singling someone out and confrontation more generally.

An empirical question I have for anyone who reads this: if you have a DBP, how often has it been used or referenced in a dispute about someone’s conduct? Now, a DBP never being invoked could be an example of congregational success- the Covenant bringing people back into right relations and productive dialogue. That’s the hope. And I think Covenants are very useful instruments of creating congregational harmony and creating healthy communities.

But the question is: how often is disruptive behavior solved formally, versus informal “solutions”?

Informal solutions include:

  • An individual or group that feels mistreated by a disruptive person(s) stops attending services and events, or comes less often, or avoids the person whenever possible.
  • The disruptive person is de facto shunned, without being called into right relations or put through the escalating steps outlined in a DBP. The hope is that they leave on their own, through what is in practice informal, arbitrary coercion.
  • An ad-hoc group of congregational members have a conversation in which the person(s) most affected by the behavior (who may be socially marginalized and at the receiving end of white fragility or othering behavior) are not consulted. An attempt to warn the person is made in which the affected party is excluded and denied the chance to use the formal policies that exist.

There are, of course, more constructive informal solutions that exist, and it would be a logistical and emotional nightmare to constantly be going through formal channels and referring back to the Covenant and/or the DBP. That being said, what, fundamentally are the consequences of disruptive behavior? And how are those consequences affected by policies that may trend towards the general and avoid concrete behaviors that run counter to UU principles and our community (going back to Area One)?

If this seems like a theoretical approach to the issue, it is. As stated in Part III, there is a fragmentation of UU space, and the odds that you would hear about a disruptive behavior situation at another congregation may be quite low. All communities are not fond of airing the emotional and social tension that may run within. There may be rumors, but how often is the whole process documented and available publicly? It runs into issues of privacy, which then shrouds the impact and efficacy of the policies. It’s probably not reconcilable.

As a sociologist, the preferred path is to anonymize people, places, and organizations. An ethnographer might write about “Green Hills Church” having an disruptive behavior issue, with all people being at the very least referred to by pseudonyms, or even partially fictionalized. This would allow for real-world examples of disruptive behavior and the process of addressing it to be disseminated to other congregations, especially for those without an DBP (or an incomplete one). For controversy in this approach to talking about sensitive issues, read Syed Ali’s “Watching the Ethnographers” in Contexts, it’s pretty short.

So how much do Covenants and Disruptive Behavior Policies actually promote an anti-racist, anti-transphobic, anti-oppressive faith? Can they counter the Pipeline to the Right? It’s a balance of the policies as debated (democratically, hopefully) and codified, and usage in keeping the relations we have with one another vibrant and healthy. Leftists often debate the relation between theory and praxis. The obvious (and in this case, actually correct) response is that the two are inextricably linked. Our theory of how we should relate to one another and affirm each other’s inherent worth and dignity means nothing without the praxis of using policies to promote a faith that liberates and raises up.

 

 

A Unitarian Universalist Pipeline to the Right? III: Fragmentation and Space

Building off of my first two posts in this series (Part I and Part II: Feedback and Insight), I will now explore a phenomenon that either is very recent (if you’re of a certain, younger age) or quite old- the unity and fragmentation of UU spaces.

Unitarian Universalism is very congregation-focused. The question I get all the times by people who are curious is “what is a UU service like?” And any long-time UU knows that’s an impossible question to answer before the service. Congregations vary widely between themselves and week-to-week, as guest ministers and special speakers may deviate sharply from routine. The Unitarian Universalist Association gets a lot of focus put on it, both by external parties and individual congregants, but it comes from a very historically weak legacy. David Robinson, in The Unitarians and the Universalists (1985), says that for many decades in the 19th century, the very idea of a national Unitarian organizing force was viewed with profound suspicion. Obviously, things have changed a great deal since then, but congregations are both very idiosyncratic and hold a lot of authority, both day-to-day and in sending delegates to the General Assembly.

Speaking of General Assembly, it serves as one of the few (some may argue, the only) national-scale space for UUs to gather and cross-pollinate. But even it is restricted- most people don’t attend General Assembly in a given year, many never will. And the space, while national in composition, is also a bubble of sorts. The fallout of Rev. Eklof distributing The Gadfly Papers at this year’s Assembly was confused and chaotic to outside observers. Even myself, someone who considers themselves up-to-date on UU matters, who has a call tomorrow with the Boston University School of Theology to explore a divinity degree, could hardly follow what happened. There were notable statements issued, a wide variety of individual reactions spread over social media, but a lot was lost between GA and the larger whole. Answers like whether the minister was disciplined, on what grounds, by whom, and when, were difficult to come across.

So if General Assembly is not a national space in a true sense, let alone for Unitarians, both ex-pats from North America and indigenous Unitarian traditions, that span the Earth, does such a space exist?

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The evolution of the Internet has made large spaces both easier and more difficult to create. In the early Internet, UU and UU-adjacent listservs and Usenet groups were comparatively universal in reach among those online- there was little in the way of competing platforms. Though the reach of the Internet has grown spectacularly in essentially a quarter-century, the rise of competing, proprietary corporate-created social media platforms has fragmented the spaces where Unitarian Universalists discuss the faith. Much of the online population remains on Facebook, where privacy settings tend to keep discussion within certain boundaries. I have very few UU Facebook friends, so most discussion of the religion, for me, comes from public pages like DRUUMM and Black Lives of UU. And even then, like many millennials I spend little time on Facebook compared to other platforms like Twitter, Discord, and Instagram. A lot is being said, but it replicates the congregational structure rather than breaks through it, with the exception of certain individuals whose contacts span multiple areas and churches.

Spaces that could be more inclusive, like Reddit, are now breaking apart rather than coming together. A splinter of the /r/UUReddit community formed this week, in reaction to more stringent rules about hateful conduct and bad faith arguments tactics like sea lioning and ‘just asking questions’. This is not the only splintering of UU space there has been, just the most recent. Fragmentation is born of fragility, especially white fragility. Certain groups are unwilling to move forward and instead retreat backwards towards a mythical, pre-political, pre-anti-racist church.

An attempt is being made by myself and others to reach out, find both old allies and new potential Unitarian Universalists. The UU Discord chat server (join by clicking the invite link here) started from a suggestion on Reddit, but has matured into an autonomous community including ministers, divinity students, lay leaders, congregants, and people who just found out about UUism fifteen minutes ago and have all kinds of questions.  It skews young, as existing Discord users are likely to be podcast listeners or gamers. Recently the Discord launched a Twitch stream, which besides the usual game playthroughs has great potential as a source of new UU content- book clubs, worship services, discussions, and much else can be done streaming for a live audience all over the world.

There are efforts made to make a larger, distinctly UU space. A recurring motif in welcoming new users to the Discord is “why didn’t I know about Unitarian Universalism ten years ago”. There is a need for more visibility, even if UUs will forever shun the kind of door-to-door evangelizing that other faiths practice. People find the faith when they find it, but it could have been a great source of affirmation, comfort, and support had they known about it during prior crisis moments in their lives. This means reaching out, both within and beyond the UU community.

Unitarian Universalism, if active in online spaces, can also be a counter to alt-right radicalization with a voice encouraging principles of equality, inherent worth, and love in our living tradition. If there is no UU content on a platform, that is just more space for the reactionaries- we cannot expect billion-dollar profit-seeking corporations to keep the alt-right in check. We must be active directly.

As Mario Savio implored to humankind, both then and now, on the steps of Sproul Hall at UC Berkeley in 1964:

There is a time when the operation of the machine becomes so odious, makes you so sick at heart, that you can’t take part. You can’t even passively take part! And you’ve got to put your bodies upon the gears and upon the wheels, upon the levers, upon all the apparatus, and you’ve got to make it stop! And you’ve got to indicate to the people who run it, to the people who own it — that unless you’re free, the machine will be prevented from working at all! (Source)

It is unlikely that a vote or a petition will shut down the alt-right pipeline.

It’s up to us.