Pity the middling white ego. Noticing nothing but oppression as far as the eye can see. Having its drive back from the Hamptons interrupted by marching Black people, hearing people speak Spanish at the grocery store, encountering homeless people in broad daylight who refuse to decrease the surplus population. Oppression is positively everywhere for this poor, disgruntled soul!
Now, there’s a new addition to the long list of oppressors of the white ego: the act of definition. The dictionary, the thesaurus, the mutability of the English language that somehow still refuses to let you speak to the manager, even the guy who invented Godwin’s Law. Whose name I can’t seem to remember…
Alexandria Ocasio-Cortez thinks that, just because people of a certain racial and ethnic background are being separated from their families and detained without trial at the border, she can draw some kind of historical parallel to other times when people of a certain racial and ethnic background were separated from their families detained without trial.
How dare she? Doesn’t she realize that if we want to defeat the right then we need to appease the right? That the fragile ego is best when it is coddled and that it won’t by any means take advantage of our generosity? Maybe it’s just me but I don’t think we are going to get anywhere by riling up the likes of Dick Cheney’s daughter. We all know she’s learned how to waterboard by now…
And so, in that spirit, in the American spirit of compromise and reaching across the aisle, here are some alternative names for that loaded, ugly phrase “concentration camp.”
1. Civility Camp 2. America Was Already Great Camp 3. Euphemism Camp 4.Trump International Hotel Rio Grande 5. Plausible Deniability Camp 6. Camp Where People Are Concentrated 7. Liz Cheney’s Wacky Fun Time Camp 8. Freedom Camp (with fences and bars) 9. Friendly Neighbor Camp 10. Concentration Lamp 11. The American Prison System 12. The Circular Route of History Makes Me Uncomfortable Camp 13. It’s Not a Concentration Camp Because You Don’t Like to Think You’d Have Been a Nazi In the 30s But It’s Definitely a Concentration Camp and You’d Definitely Have Been a Nazi In the 30s Camp 14. ICE Bucket 15. Camp of American Exceptionalism 16. Mean Puerto Rican Lady Made Me Cry Camp 17. Gary 18. The American Public School System 19. Guantanamo 20. The American Mental Healthcare System 21. I Can’t Believe It’s Not a Concentration Camp! 22. We’re Still Charging You $1850 a Month In Rent Camp 23. Actually, They Were Fascists, Not Nazis Camp 24. Ignore That FDR Also Called the Japanese Internment Camps “Concentration Camps” Camp 25. Disneyland
Disclaimer: Lest anyone think I am “making light” of all this, I’ll simply paraphrase Stewart Lee and point out that the aim of this post is to use the rhetoric and implied values of the American moderate (and by extension the American right) to satirize the rhetoric and implied values of the American moderate (and by extension the American right). And even if you’re made squeamish by that, perhaps this explanation will nonetheless save you the trouble of writing an angry and useless email.
According to one eight-year-old child in attendance, the shooter aimed for the kids first.
The rabbi was shot through the hand, losing his index finger, and reports say that at first he attempted to continue speaking from the front. A member of the congregation, sixty-year-old Lori Gilbert Kaye, the only one to die, jumped in front of him.
The rabbi, Yisroel Goldstein, will later write in a New York Times op-ed, “today should have been my funeral.”
Anyone who refuses to feel some combination of shock, despair, and absolute rage at all of this has no business reflecting on the politics of it.
* * *
To what degree is America willing to let antisemitism simply exist as part of its landscape? How often must something be “unfortunate” and “senseless” for it to finally be deliberate and structural?
The former two are in the vocabulary of rehearsed dismay, of those who see bigoted violence as sorrowful but inevitable. There is a deception – unconscious or not – in such a routine. It obscures the way in which atrocities always fit somewhere into a system’s necessities.
Make no mistake: antisemitism, the oppression of Jews, is very much a structural phenomenon. Though it predates capitalism, it took on a very specific role in its rise and the concomitant spread of European imperialism. Sai Englert, in his 2018 article for Historical Materialism, illustrates how the rise of capitalism and the modern nation-state subjected European Jews to “colonial processes of racialization,” excluding them from the national identity while conversely promising political liberty through assimilation.
That process reached its crescendo in World War II and, inextricably bound up with the conflict itself, the Holocaust. The demotion of most European nations to, at best, junior partners in an ascendant American empire after the war’s end was part of a global rearrangement in the geopolitical terrain. Maps were redrawn, new walls were thrown up that in some cases left the most powerful nation-states in disarray. But the images of the ghettoes, the concentration and death camps, of industrially perfected genocide, left a mark on global consciousness that took the form of the refrain “Never Again.”
Of course, refrains always run the risk of being empty words. Plenty of antisemites and antisemitic ideas ran and continue to run through the halls of American industry and politics. Look at any strain of reactionary thought over the past seventy-five years – anti-communism, opposition to civil rights or queer liberation – and you’ll find tinges of the same modern/classic judeophobia.
Antisemitism never went away. It merely had its place in American life shifted. Its current “return” is both an intensification of this shift and a reemergence of the old in the age of a very troubled empire.
Empire, it should be emphasized, is not a conspiracy. Conspiracies are conducted and decided behind closed doors. Empires are hidden in plain sight, built in the brazen light of day, sewn into our routines and perversely grafted onto our sense of a stable future. As such they push and pull on our conceptions of self and other, on the boundaries of identity and subjectivity. It also, quite frequently, weaponizes them.
* * *
John Earnest, the man who shot up Chabad of Poway, made his motivations clear in his manifesto. He praised Tree of Life synagogue shooter Robert Bowers, and Christchurch mosque shooter Brenton Tarrant. Like them, he sees Jews as operating in concert with Muslims, non-whites generally, “cultural Marxists” and others as undermining whites and Christians.
Against the backdrop of Christchurch, Tree of Life, Charlottesville and beyond, ignoring the obvious is impossible. But you can still minimize it. It is unsurprising that Meghan McCain and Ted Cruz are blaming Ilhan Omar’s criticism of AIPAC for the events in Poway, brushing aside the proof that Earnest was also likely behind the Escondido mosque arson in March. It is a narrative that deliberately ignores the assault on Muslims, as well as the rejection of AIPAC by so many American Jews.
It is not simply that it is easier to convince an Islamophobe of antisemitic ideas. Islamophobia is deeply entangled with contemporary processes of racialization, the delineation between “good Jew” and “bad Jew” proffered by the establishment right. These same processes, it should be noted, are also pushed by an Israeli apartheid government that is cozying up to the global far-right.
Fascism is by its nature a distillation of imperialism’s most virulent logic; each sees in the other a funhouse mirror version of itself. If it is increasingly difficult to distinguish the rhetoric of the mainstream right from its fascist counterpart, this is why. Both rely on a vision of the repressive state as the only reasonable bulwark against the brown hordes lapping at America’s gates.
Consider how Trump responded when he learned that Jonathan Morales, the Chabad member who chased off Earnest, is a border patrol agent. “Sincerest THANK YOU to our great Border Patrol Agent who stopped the shooter at the Synagogue in Poway, California,” he tweeted. “He may have been off duty but his talents for Law Enforcement weren’t.”
Capitalizations are Trump’s own.
* * *
More news as I was still writing the above: a shooting on the last day of classes at University of North Carolina – Charlotte, killing two and injuring many others, and the murder of a Sikh family of four in West Chester, Ohio. The suspect of the UNC shooting is in custody but there is no word of a possible motive. There is no known suspect for the West Chester killings.
I could write that this is one of those weeks where America appears to be coming apart at the seams, but that would be to imply that there is something unique in the terror. There isn’t. It is by now utterly quotidian. Utterly American.
Debating gun control offers very little. Yes, this country has become a murderous parody of itself, the place where André Breton’s eighty-year-old description of “the simplest surrealist act” has come to life. And there are influential political forces who have aided in making this a reality.
But what we are witnessing would eventually, even if all guns were to vanish tomorrow, find some other equally violent expression. Empires are ruthless places while in turmoil; they require outsiders, an us and a them, and the kind of atomization that makes these acts inevitable.
Similarly, the liberal ideal of multiculturalism is a poor ideological defense against racialized terror. A different conception of identity is called for. There is something to be said in what Robin DG Kelley refers to as “polyculturalism,” a framework that allows for both the autonomy of cultures and the inevitability that they will converge, morph, and redefine themselves.
All cultural transgressions create new foci and axes, which then collide and bend and create new ones still. What this points to is an interpretation of culture not as a series of untouchable monoliths but as a process (a cultivation if you will) ultimately shaped by humans. The question then becomes “which humans?”
Recent years have seen a renewal of interest in pre-war Jewish radical ideas, those that informed and came out of the socialist Bund and other similar groups. It’s seen in formation like Jewdas in the UK, the Jewish Solidarity Caucus of DSA, in books like the recently republished Revolutionary Yiddishland. Prime among these ideas is that of “doikayt,” the Yiddish word for “hereness,” expressed more lengthily in the slogan “vauhin mir lebn, dos iz aundzer khoumland” … “Wherever we live, that’s our homeland.”
Again, refrains always run the risk of becoming no more than rhetoric. The critical charge of this one, its actionability if you will, is in its implication of militant recognition. A rejection of the meek quietism of “thoughts and prayers,” “tolerance” or “acceptance.” If it echoes other mantras of revolution and self-determination – the Black Panthers’ “community control” or the Zapatistas’ “¡Ya basta!” – then all the better. Those who survive the empire can also redefine themselves without its permission.
Today is the 40th anniversary of what is remembered in Britain as the Battle of Lewisham. On August 13th, 1977, anti-racist demonstrators, organized primarily by the Socialist Workers Party, faced down with the fascist National Front organization. The NF had been growing in influence and gaining votes by doing exactly what fascists do: exploit acute economic anxieties by pointing the finger at immigrants and people of color. On that day in the London Borough of Lewisham, they were organizing what they called an “anti-mugging rally,” claiming that Black and Caribbeans were responsible for a disproportionate number of muggings and assault. Lewisham, a majority Black and brown area, was chosen for the site as a deliberate provocation.
The National Front were thoroughly routed that day. Five hundred of them tried to march to the town center; they were met by 4000 counter-demonstrators. Many were members of left-wing and anti-racist groups, but they were primarily youth from the surrounding neighborhoods. Police attempted to protect the NF march, but the anti-racists broke through the line several times to chase them off. The fascists ended up having their final rally in a parking lot before being escorted to the train by police. The cops, furious at being humiliated, continued to attempt taking back the streets, but in the end it was the counter-demonstrators who won out.
Here’s David Widgery, writing in his book on Beating Time: Riot ‘n’ Race ‘n’ Rock ‘n’ Roll.
The mood was justly euphoric. Not only because of the sense of achievement – they didn’t pass, not with dignity anyway, and the police completely lost the absolute control [Police Commissioner] McNee had boasted about – but also because, at last, we were all in it together.
In the end there was a lot that came of Lewisham. The Anti-Nazi League was formed, Rock Against Racism (formed a year earlier) gained greater exposure and momentum, and the NF were faced down several more times before drifting into the background of organized politics. Some anti-racists and Leftists were locked up. Others, like Misty in Roots singer Clarence Baker, sustained life-threatening injuries. Still others, Blair Peach for instance, were killed. But there were also moments like those described by Widgery, including (sometimes literal) carnivals of the oppressed. There were intense and beautiful moments of victory, of seeing an ugly racist threat pushed out of public space and giving way to multi-racial crowds becoming unavoidably aware of their own power, feeling a freedom that is all the more thrilling for it having been fought for. The movement didn’t end racism in Britain of course, but it created space for a multi-racial resistance that was able to push back its worst manifestations.
There is something breathtakingly eerie about this anniversary falling when it does. Calendars have no will of their own of course, but the commemorations they allow are what give us the ability to change the meaning of the past. To see where the unfinished business lies and perhaps identify the link that, if broken, might prevent future history from going in the same destructive circles. Present struggles unearth different meanings of past events that have been hidden under the rubble of ideology.
Historical parallels are imperfect things and severely limited in what they can teach us. Partially because there is a temptation for them to become inert and predetermined. But if we can step back and look at the possibilities of not just what did happen but what might have happened had participants chosen a different way, the dynamics of what is playing out now start to seem obvious. Watershed moments do not merely happen. Their meaning is shaped and reshaped over time by those who step into a breach.
National Front. Alt-right.
Thatcher’s fears of Britain “swamped by people with a different culture.” Trump’s ravings about “bad hombres.”
Blair Peach. Heather Heyer.
The raw organizational materials of the Anti-Nazi League. Those who marched and ultimately outnumbered the fascists yesterday.
There are plenty of open questions thrust upon us by the realities of notions like unity or, more pointedly, a united front. These questions are hard to answer when your own are in the hospital or in the morgue. But they also must be asked. History must be engaged. Not just as the past but as something currently unfolding. Possibility refuses to present itself unless we do.
This post originally appeared at an earlier blog that I used to run. I have migrated it with its original post date.
Before RoboCop was released in theaters thirty years ago this month, it was given an X rating by the Motion Picture Association of America. Director Paul Verhoeven, knowing that this was guaranteed box office death, went back and scrubbed his film no fewer than eleven times trying to achieve its eventual R rating. He toned down at least three execution scenes and cut out countless blood spatter shots. He also, in what would prove to be one of the film’s most ingenious features, added in the humorous advertisements for such products as the 6000 SUX sedan (8.2 miles per gallon!) and the Nukem board game.
The MPAA relented and RoboCop was a box office success. The irony of Verhoeven’s addition of the satirical commercials, however, is that their flagrant profiteering off of degradation and suffering made the violence in the rest of the film register as more callous, less remorseful, and the world that formed it less worthy of redemption. Verhoeven knew this. The MPAA didn’t.
There is a similar irony to watching RoboCop today, as world events have apparently transformed it from a cautionary tale into a rather twisted blueprint for salvation. Consider how riot cops dressed in 1990, three years after the film’s release:
And compare that to today:
(This is to say nothing of last month’s underreported story from Dubai, in which one of the world’s richest cities is now pilot-testing a robot to patrol and identify criminals. Though unarmed, the real-life RoboCop will be the first of many. If the pilot is successful then the aim is for the robots to eventually make up 25 percent of the city’s police force.)
Adopting the dominant logic regarding crime and policing today, RoboCop watches as a fun-mirror equivalent of how it was intended. The militarization of police is no longer read as an exacerbating factor in the rise of cruelty and crime. Instead, these points of reference can very be easily seen as reversed, the militarization justified by street thug depravity. There was certainly, in the midst of Reaganite “law and order” rhetoric, always the possibility of this misreading. But it is important to acknowledge that the a priori setting of RoboCop – a bankrupt Detroit hollowed and devastated – seemed far less real than it does today.
Verhoeven’s choice to set the film in Detroit was deliberate. There was, by 1987, plenty of worry regarding the future of America’s car hub, spurred on by jingoistic fears of Japan’s seemingly unstoppable entry into the world auto market. (The embarrassing third entry into the RoboCop franchise shamelessly tapped into this jingoism; thankfully Verhoeven was long gone by then.) No doubt, anyone who was honest about it could see that Detroit was in decline. But even as it was released twenty years – almost to the day – after the urban rebellions that rocked the city, RoboCop appeared to emphasize the “if” in “what if” by an extent far more measurable than today. That, along with an uninspired script, are likely why the 2014 remake failed to gain any substantial praise.
There is of course a narrative relentlessly pushed by establishment politics as to what caused the collapse of America’s fourth largest city and center of industry. The dominant take is a mixture of social irresponsibility and indulgence of greedy union workers swirled together into a world where the untamed hordes have to be kept in check. Any institutional excesses toward that end are merely a necessary evil.
It’s here that a few speculative thoughts are merited for the upcoming film Detroit. An attempt to portray the social explosion of the rebellion through the murders that took place at the Algiers Motel, critical reaction has been mostly positive. Plenty have noted how impossible it is to view the film without thinking of Michael Brown, Sandra Bland, Philando Castile.
It’s more than a passing temptation to assume the worst of this film considering its director and writer. Kathryn Bigelow and Mark Boal are the team also behind The Hurt Locker and Zero Dark Thirty. Whatever handwringing they as generally liberal artists might have exhibited over the notions of militarization were long finished by the time they began making these films. It would be truly monstrous of them to use one of the turning points in the transformation of civil rights into the Black Power movement as an excuse to promote that same notion. It seems clear that Bigelow and Boal acknowledge American racism as a reality, but the usage of the revolt as context (and therefore its being painted as somehow “senseless” instead of as a reaction to that reality) seems to create problems in the filmic portrayal of a structural problem.
In Boal’s script, it’s easier to imagine that there were good cops – even amid what the movie characterizes as systemic police violence – than it is to imagine just what effect this event had on the black community. History, it seems, stands in for all of that: We apparently already know how the community feels. This is how I felt about David Simon’s HBO limited series Show Me a Hero, too; it’s how I generally feel about the work of liberal artists who seem much more invested in wrestling with how to represent black victimhood than they are in wrestling with what comes after. These are two parts of the same story. And the gaps here more or less mean this movie isn’t really about black people as people, nor history as a lived experience, but is instead invested in a dutiful, “just the facts, ma’am” reenactment that pretends those other things are already a given. Boal, and Bigelow beside him, refuse to speculate about – or imagine – the rest.
If Collins’ review accurately captures the film’s shortcomings, then he is describing a blind spot that most of Hollywood suffers from: namely that it has no clue how to tackle themes related to the institutional or systemic because it accepts the fundamental narrative of those systems and institutions. Even when liberal filmmakers attempt to take on “issues,” they end up sliding into trite and sloppy ruminations on human nature.
This isn’t to pass premature judgment on Detroit, but merely to illustrate how well-meaning liberalism constructs an aesthetic rationale (a myth if you will) around its fundamental belief in how the world works. Bigelow and Boal exemplify this rationale. Zero Dark Thirty is not intended as a pro-torture movie, but purposefully or not it becomes one through the course of its story of a good person trying to do right in a world spun by vicious anti-Americanism. Likewise if the bigotry of Detroit is one of personal belief then we are left with demands that the system merely “do better” both in regulating its own racism and in quelling social unrest.
This logic constitutes a very slippery slope in a world where policing is increasingly used as a substitute for a social safety net. Basic rights like food and healthcare are increasingly framed as “benefits” and those who demand them as adding to social discord. Stability is found in social regulation, by force if need be. Rather than fix the broken infrastructure of New York City’s subway system that is leading to massive delays and overcrowding, MTA head Jake Lhota proposes removing seats and adding more cops. The decay of one institution allows for the further ascendance and bolstering of another that simply speeds up the process, creating new problems that exacerbate the old in all-too-familiar ways.
RoboCop, at its strongest, both illustrates and anticipates a step in this spiral. Its sympathetic portrayal of Alex Murphy, Anne Lewis and other Detroit police officers doesn’t reflect a sympathy for police so much as it poses a very unsettling question: What happens when the only industry with any stable investment left is that of policing? In real life, police unions behave more like organized crime than any kind of organization dedicated to the defense of labor, but in RoboCop they are pushing back against another, far worse institution directly fomenting and profiting off the chaos. RoboCop/Murphy is a conduit for this tension, an avatar both for a human nature that is far more complex than many of Verhoeven’s contemporaries can muster and what happens when this nature becomes entangled with a very inhuman (or at least anti-humanist) drive.
For sure, there is a lot of money to be made off chaos. And a lot of political clout to be built off playing it up. Donald Trump’s speech earlier this week made that very clear. Verhoeven, when he originally made RoboCop, intended its satire and grotesque violence as a method of achieving critical distance from the cycle that pathologizes violence both materially and ideologically.
The very real militarization of law enforcement in the thirty years since its release reveals how little it was listened to – or, perhaps less sensationally, how limited the impact of art really is on policy. The artistic pranksters who have for the past six years been planning and assembling a giant RoboCop statue in Detroit may have been couching it in at least a healthy dose of irony, but they also (perhaps inadvertently) exposed something rather troubling about the embrace of the idea by their city’s government and police department. In 2014, Detroit decided to put on a “RoboCop Day,” coinciding with the DVD release of the mediocre remake. A costumed RoboCop threw out the first pitch at Comerica Park on that day. Though ultimately canceled, a ceremony was planned to unveil the molds for the bronze statue… in front of Detroit’s police headquarters, and attended by hundreds of police officers. All less than a year after the city declared bankruptcy.
The point here is not to say that there is some conscious decision on the part of policy makers to mold the world in the image of a 1987 movie. Nor is it to say that Paul Verhoeven – a director of definite left sympathy – has the ear of these same politicians. Capitalists have their own angels of history, their own archetypes adopted and memed through their universe in order to mediate the wreckage and rubble thrown at their feet. With the late capitalist imagination becoming more and more enfeebled, is it too great of a stretch that, to some, the logic skewered in the figure of RoboCop becomes that angel?
This post originally appeared at an earlier blog that I used to run. I have migrated it with its original post date.