Are we more inclined to favor attacks on the left (anarchists) than on the right (supremacists) — does left violence just seem more noteworthy — do more people from one side of the divide follow New Jersey Homeland Security, maybe — or is it all just a little to anecdotal and indeterminate to form any conclusions?
[ by Charles Cameron — Dylann Roof’s trial, the New Yorker, and the scorable music of opposing voices ]
On the way to taking us Inside the Trial of Dylann Roof, Jelani Cobb makes an observation that interests me, describing the architectural features surrounding the trial asa point-counter-point in ideas:
Mother Emanuel, as the church is known, traces its roots to 1816. It was a center of clandestine anti-slavery activity and, in 1822, when city officials discovered that congregants were planning a slave revolt, they burned the church to the ground. The current building was erected in 1891, on Calhoun Street, named for Vice-President John C. Calhoun, the intellectual progenitor of secession. The Calhoun monument, a column eighty feet high, topped by a statue of the statesman, is half a block away. The monument and the church, which came to play a central role in the Southern civil-rights movement, stand like a statement and its rebuttal.
Counterpooint — the musical technique whereby two or more melodies are juxtaposed, now clashing, now harmonizing, but with their melodic integrity uncompromised — is a technique which I believe has application beyond music, in verbal thought.
Different voices, offering different opinions and perspectives — now clashing, now harmonizing, but with their conceptual integrity uncompromised — are precisely what we find at the heart of all debate, from town hall meetings and parliamentary procedues to maritalspats and the conversations of genius — the letters of Max Born and Albert Einstein come to mind, as does the film My Dinner with Andre.
My gambit, borrowing from the brilliant game that lies at the heart of Hermann Hesse‘s novel The Glass Bead Game, is to suggest that we take Johann Sebastian Bach‘s use of melodic counterpoint and adapt it to its conceptual equivalent — thus opening the way to (a) thinking many contrasting thoughts as a single conceptual music, and (b) developing fresh means to score such a polyphony — or multitude of voices.
Essentially, the ability to think in counterpoint is the ability to hold in mind another voice beside one’s own — the capacity, if you will, to listen as well as to think. Seen thus, it is the basic skill necessary for us to make progress away from the terrible divisiveness of our times, and into a more convivial and ecumenical future.
I watched my son come into this world and I watched my son leave this world.
This sentence, uttered by the other of one of Roof’s victims, gains power from its closely observed parallelism between birth and death, womb and tomb.
Forgiveness as a consequence iof counterpoint:
The Civil War began in Charleston. The Ordinance of Secession was signed in Institute Hall, on Meeting Street, in December, 1860; the first shots were fired at Fort Sumter, in the harbor, a few months later. The reaction of many Charlestonians to the extraordinary moment, at a bond hearing the day after Roof’s arrest, when, one by one, family members stood and forgave him, was an outgrowth of the city’s relationship to that past. Forgiveness was not just an example of how to metabolize hatred directed at you, or just a demonstration of Christian faith, though it was both of those things. It stood for a broader redemption, an exoneration from history itself.
A counterpoint in statuary:
Herb Frazier, a black journalist who grew up in the city and has attended Emanuel since childhood, told me that black Charlestonians have always hated the Calhoun monument. “He looks down with this scowl on his face,” he said. Then, in 1999, Charleston’s Holocaust Memorial was erected just fifty feet from the base of Calhoun’s column. That proximity suggests either a wishful denial of Calhoun’s legacy or a level of irony not typically found among municipal planners.
A counterpoint of races and ethical stances:
Those moral calculations, as with everything else associated with the case, were refracted through the lens of race. In a statewide poll, two-thirds of African-Americans favored sentencing Roof to life in prison, while sixty-four per cent of whites believed that the death penalty was warranted. That result mirrored the general division between blacks and whites on the issue of capital punishment, which is driven, at least in part, by the fact that it has disproportionately been used against black defendants.
A counterpoint in colors and sentences:
For David Bruck, Roof’s case represented another chance to address the unjust imposition of the death penalty. At certain moments in the trial, though, his belief that he could diminish a racist practice by saving the life of a white supremacist appeared idealistic to a fault. During his cross-examination of Joseph Hamski, the F.B.I.’s lead investigator in the case, Bruck asked, “What became of Denmark Vesey?” Vesey, a slave who had bought his freedom and become a carpenter, was the lead plotter of the 1822 revolt at the church. “He was hung,” Hamski replied. Bruck was suggesting that the death penalty is irrevocably tainted by racism, but he had seemed to equate Vesey, a man who was prepared to kill for the cause of black freedom, with Roof, a man who had killed because he thought that blacks were too free. The families murmured uneasily at the comparison.
Black and white, crime and punishment, death penalty and life sentence, good and evil, forgiveness and justice, even Union and Confederacy — these binaries rise in counterpoint in the trial and sentencing of Dylann Roof.. offering us a mappable display of cognitions past and present, normative and extreme.
[ by Charles Cameron — two sad and deeply moving documentaries from PBS: The American Experience, plus a short ]
Last week, PBS brought us the Oklahoma City bombing (at 1 hr. 53 mins, the longest of the three videos in this post):
I’m not usually prone to tears, but moments in this documentary moved me in much the same way that the HBO docu Manhunt‘s portrayal of the Camp Chapman attack did.
This week, the same PBS team explored Randy Weaver and Ruby Ridge (53 mins):
Here I was particularly impressed by Randy Weaver’s daughter, Sara. She not only clarified the apocalyptic element in the Weavers’ thinking:
My Mom interpreted some of the things in the Bible very literally. There’s a verse in the Old Testament about not having graven images, and so there was a point when the TV, you know, kind of left and my parents started to dig deeper into the Bible. They did believe in an apocalyptic future. And I think that they started to take that more seriously as they got ready to leave Iowa. Fear was–was a big part of it.
She also showed an impressive sense of closure on what must have been a horrific period in her young life. Close to the end of the film, two find clips are juxtaposed:
Jess Walter, Writer: People focused so much on who was to blame. But if you look at what happened and how many times it could have been averted and avoided, how many mistakes had to be made, and how many times both sides would multiply the mistakes, the question of who was more to blame is less interesting to me than the question of how did an all-American Iowa family end up with these beliefs. And how did the government end up treating them like a group of armed terrorists?
Sara Weaver, Daughter: I do know there’s a lot of remorse and I know that the FBI uses what happened to my family as a training tool as to what not to do, and that is hugely gratifying to me. But the same way they stereotyped my dad and blew him up into this thing he wasn’t, I think a lot of people do that with our government as well. And when you operate out of misinformation and fear, things can go wrong.
Also posted very recently: a short film (8 mins) in which JM Berger discusses the Turner Diaries:
[ by Charles Cameron — on Kakutani, Hitler, Trump, Duterte, Aesop — and was Don Quixote a converso Jew? ]
You don’t have to be an aging Kremlinologist to read between the lines, you don’t have to be a member of the target audience to be alert for dog-whistles, you don’t need a decoder ring to catch what the Washington Post calls “a thinly veiled Trump comparison” in Michiko Kakutani‘s New York Times review of Volker Ullrich‘s new biography, Hitler: Ascent, 1889-1939.
The truth is, by the way, they might be rehabilitating that fellow with the mustache back there in Germany, because I saw a commercial against Donald Trump, a really vicious commercial, comparing what Donald Trump said about preserving America and making America great again to Hitler in Germany preserving Germany and making Germany great again and free again and not beholden to these Communists on one side, politically who were trying to destroy their land and their freedom, and the Jewish capitalists on the other, who were ripping off the nation through the banking system,
Ivana Trump told her lawyer Michael Kennedy that from time to time her husband reads a book of Hitler’s collected speeches, My New Order, which he keeps in a cabinet by his bed. Kennedy now guards a copy of My New Order in a closet at his office, as if it were a grenade. Hitler’s speeches, from his earliest days up through the Phony War of 1939, reveal his extraordinary ability as a master propagandist.
It’s worth noting that a few lines later, Trump declares:
If I had these speeches, and I am not saying that I do, I would never read them.
and that the interviewer, Marie Brenner, concedes:
Trump is no reader or history buff. Perhaps his possession of Hitler’s speeches merely indicates an interest in Hitler’s genius at propaganda.
So. Why Trump?
Mightn’t Kakutani simply be writing about Hitler and the new biography?
Oh, and if you insist on her having a second target, Trump may be nearer to hand, but Duterte is, well, more overt about his leanings..
if one accepts that Cervantes’ thought proceeds from a dynamic engagement with the concepts of the Zohar, themselves resulting from a dialectic dependence on Talmudic concepts, which in turn sprang from an active engagement with the text of Moses’s book, it is then on the totality of Hebrew thought — in all its uniqueness, its unity of spirit, its inner faithfulness to principles clarified by a slow and prodigious exegesis — that the attentive reader of Don Quixote must rely in order at last to be free to release Cervantes’ meaning from the profound signs in which it is encoded.
You want to read the Quixote? How about spending a few decades in the Judaica section of your local university library first?
It is now 2015, so for practical purposes, we’re thinking here about prophecies and predictions that offer what their authors hope will come close to 35-year foresight.
Short form: I don’t get it.
Obama, like him or not, Christor Antichrist, Peace-Nobelist or Pol, is now US President and has — whatever his strengths, failings, or both — some influence on how the earth turns, which way the moral arc of the universe bends, and or what history will be seen and written once the future is present.
Short form: How does history happen?
I’ll raise that question by posting three videos along one such arc of history — and I’ll avoid the usual genre of “news” and work with song, dream and sermon.
Describing the impact of Billie Holliday’s song, Strange Fruit, David Margolick wrote in his “biography of a song“:
An “historic document,” the famed songwriter E.Y. “Yip” Harburg called “Strange Fruit.” The late jazz writer Leonard Feather once called “Strange Fruit” “the first significant protest in words and music, the first unmuted cry against racism.” To Bobby Short, the song was “very, very pivotal,” a way of moving the tragedy of lynching out of the black press and into the white consciousness. “When you think of the South and Jim Crow, you naturally think of the song, not of `We Shall Overcome,’” said Studs Terkel. Ahmet Ertegun, the legendary record producer, called “Strange Fruit,” which Holiday first sang sixteen years before Rosa Parks refused to yield her seat on a Montgomery, Alabama bus, “a declaration of war … the beginning of the civil rights movement.”
As Shelley reported, “Poets are the unacknowledged legislators of the world.”
Preaching borders on prophecy when it addresses dreams, as in Martin Luther King’s great 1963 oration, spoken decades after Abel Meeropol published Strange Fruit as a poem in 1937 and Billie Holliday recorded it in 1939:
The focus on “I have a dream” comes through the speech’s delivery. Toward the end of its delivery, noted African American gospel singer Mahalia Jackson shouted to King from the crowd, “Tell them about the dream, Martin.” King stopped delivering his prepared speech, and started “preaching”, punctuating his points with “I have a dream.”
The President of the United States is an acknowledged legislator, constrained by checks and balances that preachers and poets do not face, yet his voice too has been raised from rhetoric to song:
The choice of grace as the unifying theme, which by the standards of political speeches qualifies as a stroke of genius.
The shifting registers in which Obama spoke—by which I mean “black” versus “white” modes of speech — and the accompanying deliberate shifts in shadings of the word we.
The start-to-end framing of his remarks as religious, and explicitly Christian, and often African American Christian, which allowed him to present political points in an unexpected way.
Amazing Grace now takes the place of Strange Fruit, and a President that of a poet and a singer — much has changed, yet much remains.
My own Prior Art on prognostication:
Recently, in Simply so much.. 02 here on Zenpundit, I pondered the nature of foresight in terms of a Marine Corps forecast:
I’m thinking of Lise Meitner as I view the Marine Corps’ ambitiously titled Security Environment Forecast 2030-2045. Who would have thought in 1919 that Hahn, Meitner and Strassmann in 1935 would begin a program that resulted in 1939 in her 1939 paper Disintegration of Uranium by Neutrons: A New Type of Nuclear Reaction — which in turn led to Moe Berg‘s attending a lecture by Heisenberg, the Trinity test at Alamagordo, and Hiroshima and Nagasaki?
And yet the period from 1919 (Treaty of Versailles) to 1939 (fission theorized) is only 20 years, and from 1919 to 1945 (nuclear warfare) is 26 years — equivalents, respectively, to the periods from 2015 (today) to 2035 (a third of the way into the USMC’s period of prediction) and 2041 (still within the UMSC timeline).
That’s my attempt at a sober assessment of how difficult it is to “see ahead”.
My Art of Future Warfare story, War in Heaven, is set — as the contest rules required — in 2090.
By twenty-ninety, in my fanciful hypothesis, we may well have learned how to choose which timeline we want to live along in a “manyworld” of constantly branching possibilities – “words are many, worlds are many more, if possible” I wrote, and supplied portals to worlds secular, magical, religious and fictitious:
Forty some years from now, in the wake of John Hardy Elk’s vision and its definitive corroboration “in the external” by physicists at the CERN Diffraction Lab, Shamanism is overturning “the Enlightenment” as the preferred intellectual basis for inquiry. With its gestalt understanding of the interconnectedness not only of space and time but of chance and will, context and perspective, self and other, the Shamanic method of burrowing into deep external space “in the internal” has proven more powerful, faster, and – yes — way more creative than what are now known as the old “heavy lifting” methods of transport.
With schools of Tibetan, Navaho, Benedictine and other forms of contemplative instruction now rapidly surpassing CalTech as the educational venues of choice, and Oxford morphing back towards its earlier life in which theology was Queen of the Sciences, a great many talented explorers have now visited realms considered impossibly “far away” even a decade earlier, the “digital” has fallen away at a time when communication between the like-minded is achieved telepathically, and “radiance bombs” vie with “dark bombs” in the end-of-century duels scattered across many galaxies in which “white” and “black” magics compete — under the law, some would say theory, of the Conservation of Moral Balance.
40 years is the period from Fort Sumter to the Death of Victoria, from the Death of Victoria to Pearl Harbor, from Pearl Harbor to the inauguration of Ronald Reagan. It is a big chunk of history. It is enough time to gain perspective.
The event, then, was pitched five years past the Marines’ forecast, though still forty years short of my War in Heaven. And once again, though more explicitly this time, I relied on the branching worlds idea.. Here, though, I attempted –- not unlike a circus performer astride two horses -– to bring together the physical and moral universes:
Historians — on the world-line this is written from, and consequently in those cognate worldlines in which you are reading me — tend to date the by now (2050) clear shift in priorities (if not in actualization) currently emerging along these world-lines to the 2020 joint publication in Nature and Physical Review G of Dogen’s confirmation of the Everett-Klee Transformation Hypothesis, which stated (in its minimal formulation) that free choice is the mechanism by which a human individual switches tracks in a given “present moment” from a “past” world-line to a particular “future” world-line, branching “in that moment” from the first.
We don’t, I posited, move across parallel “shadow” worlds by diving into portrait size Tarot cards, walking a kundalini-enhancing maze, or substituting the sky, landscape and other furniture of one world-line into that of another, though the great Roger Zelazny in his Amber series posits these as methods for planet-hopping.
My suggestion: we chose which routes we take when faced with the constant bifurcations of the manyworlds by the moral choices we make.
And in all this I attempt, however playfully, to glimpse how the past and present might prefigure our possible and impossible futures — and how one or more of those futures may pass through the sieve of the onward-pressing present to become history
Zenpundit is a blog dedicated to exploring the intersections of foreign policy, history, military theory, national security,strategic thinking, futurism, cognition and a number of other esoteric pursuits.