Danny Duncan Collum, a Sojourners contributing writer, teaches writing at Kentucky State University in Frankfort, Kentucky. He is the author of the novel White Boy.
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Vigilantes for a Lost Cause
WHEN A HASTILY organized cowboy “militia” seized a national wildlife refuge near Burns, Ore., it brought the spotlight of 24-hour-a-day media coverage to a streak of angry alienation that had been building in the West for a long time.
In fact, as Washington Post reporter Amber Phillips noted, the conflict has existed “since the government stopped giving away land and started actively preserving some of it.” That would have been about the time that, in 1890, the superintendent of the U.S. census declared the American frontier to be closed. Shortly thereafter, President Theodore Roosevelt began serious efforts to conserve Western land and resources. In fact, it was Roosevelt himself who, in 1908, created the Malheur National Wildlife Refuge that the militia seized.
This armed occupation of federal property was ostensibly in defense of a father and son in Harney County, Ore., who were convicted of setting fires on federal land, but the confrontation was provoked and led by visiting members of Nevada’s Bundy family who, in 2014, staged a similar armed confrontation in defense of their patriarch, Cliven Bundy, grazing cattle on federal land without a permit.
The federal government owns a great deal of the land in much of the noncoastal West. That land belongs to all of us—all 320 million of us. We stole it fair and square, either from its Indigenous inhabitants, or from Mexico, or both. But most of us never see any of that land except in the movies while, for much of the past two centuries, local loggers, ranchers, and miners had easy access to it. As a result, many people in the West came to feel that the public land was not really the common heritage of a continental republic but in some real sense “their” land. Many of them depended upon it for their livelihoods. That’s what they were supposed to do when the frontier was opened. They were supposed to establish settlements, exploit the natural resources, fend off the Indigenous people, and make the West safe for the railroads.
The Substance of Truth
IN 1976, STILL fairly early in his epic career, Robert Redford played Bob Woodward in All the President’s Men, a tense and ultimately triumphant retelling of the Washington Post Watergate investigation that led to President Richard Nixon’s resignation.
Now, near the end of that same career, in the movie Truth Redford plays CBS News anchor Dan Rather, in the story of how Rather stumbled, fell, and was pushed out of big-time journalism in the course of pursuing the truth about George W. Bush’s mysterious Vietnam-era “service” in the Texas Air National Guard.
The great moral test for many men of the baby boom generation was “what did you do about the draft?” Questions about how he had eluded the draft dogged our first baby boomer president, Bill Clinton. Then the campaigns of 2000 and 2004 brought the historic test of the baby boom soul front and center, pitting Bush, a baby boomer born to privilege and pro-war politics, against two Democrats, also born to privilege, who volunteered for the military and actually served in Vietnam. Al Gore had a noncombat role and was only in Vietnam for five months, but still, he was there, in a uniform, sometimes carrying a gun. As a Navy lieutenant, John Kerry was honored for courage in battle.
Bush, on the other hand, joined a platoon of other fortunate sons in the Texas Air National Guard. He trained as a pilot, then stopped flying and didn’t show up for his mandatory pilot physicals. He got permission to transfer to a Guard unit in Alabama so he could work on a Republican senatorial campaign, but only one Alabama Guard member claims to have seen him. Finally, he disappeared to Harvard Business School and may have never completed his required days of service.
There were stories about Bush’s wartime shirking in 2000. In 2004, the irony and outrage were intensified when W.’s opponent, Kerry, a bona fide war hero, was subjected to slander from the notorious “Swift Boat Veterans for Truth” PAC.
Another Way is Possible
Andrew Wilkes is an African Methodist Episcopal minister who serves on the editorial board of Democratic Socialists of America’s online journal, Religious Socialism. Danny Duncan Collum interviewed him in October 2015. Click here to read more about Christianity and socialism in this month's Sojourners.
Sojourners: Why have you chosen to identify yourself as a socialist?
Andrew Wilkes: What began to change my thoughts is when I realized that another way of organizing land, labor, and capital is possible and was already happening locally, regionally, and in some respects nationally. Gar Alperovitz’s book What Must We Then Do?, John Nichols’ book The “S” Word, and Martin Luther King Jr.’s witness of a black social gospel and democratic socialism all proved seminal to me.
What does it mean to you to call yourself a socialist? Socialism, on a basic level, prioritizes human rights over property rights and our obligations to one another over conventions about the natural, efficient operations of markets. Socialism means a way of making decisions about the use of resources that seeks to end preventable human misery more than turning an ever-increasing profit. It’s an ethical vision that also entails shared sacrifice for mutual gain—for instance, paying more in taxes to support health care, education, and other services that are free at the point of access.
I do not take socialism to mean the complete abolition of private property, contracts between individual parties, or the utter erasure of markets. Instead, socialism for me means the ascendancy of meeting human needs through public provision, cooperative ownership, and private businesses that include collective bargaining and government regulation. It also means that working individuals who produce goods and services have a significant say in shaping, owning, and influencing the institutions that shape their day-to-day quality of life.
How do you see those ideas relating to your Christian identity and Christian ministry? I joined the Religious Socialists of DSA (Democratic Socialists of America) to find an institutional outlet for my political commitments. I think it’s inaccurate to suggest that the Bible can be marshaled in direct support of socialism. I do think that every Christian has to inquire about the society that best represents or foreshadows the dreams and desires of God for humanity. For me, the kind of socialism I’ve just described is the best society.
Should Christians be Socialists?
WE NEED TO overthrow...this rotten, decadent, putrid industrial capitalist system.”
So wrote Dorothy Day, the Catholic Worker co-founder whom Pope Francis recently held up to the U.S. Congress as a great exemplar of the American spirit.
In the centuries since the rise of capitalism, millions of Christians, like Day, have sought not only to bind up the wounds of the poor, but also to create a world in which people will not be impoverished by low wages, unemployment, discrimination, or plain bad luck. Day ended up advocating a sort of communitarian anarchism. But for many other Christians—from Mother Jones to Dom Hélder Câmara to Martin Luther King Jr.—the name for that alternate system has been “socialism.” And, after long decades during which acceptance of the existing economic order seemed inevitable, in 2016 the question of socialism is not only on the agenda again but, in the Democratic presidential primaries, on the ballot.
This is especially surprising because any alternative to corporate capitalism was widely declared dead after the 1991 collapse of the Soviet Union, which had called itself a socialist state and imposed its rule by force. Its failure, in the end largely economic, was rightly seen to discredit the Marxist-Leninist version of socialism that relied on centralized, coercive state power to manage the lives of its citizens. In the wake of the collapse, the West flooded the formerly communist states with free-market economic gurus to guide a sort of capitalist extreme makeover, and the end of history was declared.
But then global capitalism had its own collapse in 2008. In the U.S., the dream of upward mobility is dying. According to the U.S. Department of Labor, since 1973 the inflation-adjusted average hourly earnings for workers with a high school degree or less have declined; more-educated workers have barely stayed even. Meanwhile, according to the Economic Policy Institute, the inflation-adjusted income of the top 1 percent has risen 138 percent since 1979. A generation has arisen that sees its prospects declining. For this generation, “socialism” has little to do with the Soviet Union; it’s just another insult that Fox News hurls at the president most of them supported.
So for the first time in 100 years, a democratic socialist, Sen. Bernie Sanders of Vermont, is waging a serious U.S. presidential campaign. Since his campaign began, the percentage of Americans who say they are willing to vote for a socialist has risen. In fact, for the past five years, U.S. public opinion polls have shown increasingly favorable associations with the word “socialism.” Among millennials, the S-word’s positives are now higher than its negatives.
Even in the Catholic Church, consideration of socialist alternatives no longer seems taboo. Since the days of Pope John Paul II, liberation theology has been on the outs in Rome, but last year Gustavo Gutierrez, who gave the movement its name with his 1971 book, A Theology of Liberation, was welcomed to the Vatican to address a conference. This is the same man who famously proclaimed that Christian theology needs to speak “of social revolution, not reform; of liberation, not development; of socialism, not modernization of the prevailing system.”
The Crooked Path of Iris DeMent
NOTHING ABOUT Iris DeMent is predictable. She has what may be the most downhome country singing voice in American popular music today, but she really grew up in Los Angeles. Her family fled her Arkansas birthplace after her father led an unsuccessful wildcat strike at his factory job and was rendered unemployable at home.
DeMent was the youngest in a family of 14 children and grew up in the Assemblies of God church. Her personal favorite among her six albums is Lifeline, which features her sitting at the piano singing gospel hymns such as “Blessed Assurance” and “Sweet Hour of Prayer.” Yet her 2012 album, Sing the Delta, featured a song titled “The Night I Learned How Not to Pray,” and an earlier song, “Let the Mystery Be” (now the theme song for the HBO series The Leftovers), professes agnosticism about the whole business of where we come from and where we are going.
Still, in a recent interview in Discussions magazine, DeMent confessed that she understands her musical work as a “calling” and said, “I’ve always thought more in my spiritual world—and my connection to whatever brought me here and whatever is going to take me out—than any notion of a career.”
The crooked path of her career certainly bears that out. In the great 1990s flowering of alternative country, DeMent popped out three albums that had critics comparing her to her idol and fellow California refugee Merle Haggard. But then came a 16-year silence, broken in the middle only by the aforementioned gospel record.
That silence ended with Sing the Delta, which was a bit of a surprise itself. After decades of living in the Midwest, marrying fellow singer-songwriter Greg Brown and adopting a child with him, DeMent looped back and produced a set of songs steeped in obsession with her Arkansas roots. Now, after only three years, comes another album and another surprise. The Trackless Woods finds DeMent singing poems by the Russian writer Anna Akhmatova, who lived through the Stalinist persecutions.
Why My Family Has an Anti-NFL Policy
BASEBALL USED to be our national pastime. But now professional football is America’s game. And why not? It’s a violent, capital-intensive spectacle carried on with reckless disregard for human health and safety. Kind of like our foreign policy, or our criminal justice system.
Last fall, 45 of the 50 most-watched TV shows were National Football League games. It is the most profitable of the major sports. The average NFL franchise brings in $286 million per year, compared to $237 million for Major League Baseball—despite baseball’s 162-game regular season vs. football’s 16.
This year the TV audiences for football are expected to grow, and NFL total revenue is expected to top $12 billion. Nothing seems to put a dent in the U.S. enthusiasm for the game. Some coaches have offered cash rewards for the injury of opposing players. Multiple players face charges for violent crimes. The Patriots cheat in the playoffs. And the game just gets more popular.
Maybe that will change this Christmas when the movie Concussion, featuring Will Smith and Alec Baldwin, is scheduled to be released by Sony Pictures. Concussion tells the story of Dr. Bennet Omalu, the Pittsburgh forensic pathologist who discovered the decisive link between repeated minor head trauma—such as from huge men crashing into each other dozens of times a day—and the bewildering array of mental illnesses that afflicts many NFL retirees.
AS KIDS, Wilner Baptiste (viola) and Kevin Sylvester (violin) might have been labeled classical music nerds. They played in the orchestra at their Fort Lauderdale, Fla. performing arts high school and went to college on full music scholarships. They have excelled in an insular and rarified world: one in which people devote hours every day to mastering the subtleties of antique and unforgiving instruments and the difficult repertoire left by the dead white guys. It’s a sphere peopled almost entirely by whites and Asians, and Baptiste and Sylvester are neither.
“Wil B” Baptiste and “Kev Marcus” Sylvester are Black Violin, a duo that fuses the thrilling virtuosity of the European classical world with the booty-shaking funk and street-level grace of hip-hop. In September they released their first major-label album, Stereotypes.
While these two young men were honing their chops in that high school orchestra, they were also typical turn-of-the-century hip-hop kids, tuned into the world of rap. After graduating from different colleges, the two got back together and worked the South Florida clubs, developing an act that involved playing classical-string covers of hip-hop hits.
I know, this whole hip-hop and classical thing sounds like a gimmick, and if I’d read about it before I heard these guys, I probably wouldn’t have been interested. It sounds too much like the prog-rock abominations of the 1970s, when rock operas and rock symphonies almost killed off rock and roll. But I was lucky enough to hear Black Violin live before I ever read about them. They were playing at a banquet honoring top academic achievers from historically black colleges and universities. It was the perfect pairing of artist and audience. Taking the stage backed by a live drummer and a deejay, Black Violin rocked the house with sophisticated sparkle.
Singing the People's Blues
THE DEATH of B.B. King this spring was marked by an outpouring of homage appropriate to the man’s talent, his influence on U.S. culture, and his fabled personal humility and generosity.
He started out picking cotton and singing on the street and ended as one of the most famous and honored men on earth—a classic rags-to-riches tale. But King wasn’t just a black Horatio Alger. And his story wasn’t just one of individual striving and achievement. King also understood that his art was rooted in the collective struggle of his people and that he was a part of that struggle.
I grew up about 30 miles from B.B. King’s Sunflower County, Miss., home, but I discovered him the same way most white people my age did, by hearing “The Thrill Is Gone” on the radio. It’s a recording that still jumps out of the speakers and grabs the heart. It starts with a mournful guitar melody. Then, behind verse two, an eerie, quavering wash of strings begins low in the mix and rises through the rest of the song. By the time King wails out to his lover, “I’m free from your spell, and now that it’s all over, all I can do is wish you well,” you knew you were hearing the last words of a dying man.
Revisiting the Sugar Bowl
AS THIS IS written, the U.S. and Cuba are in the final stages of the haggling that will likely lead to the opening of embassies in Havana and Washington, and peace, love, and understanding seem to be breaking out all over. Pope Francis, who helped broker the U.S.-Cuba thaw, will visit the island in September on his way to the U.S. After a recent meeting with the pope, Cuban President Raul Castro said, “if the pope continues to talk as he does, sooner or later I will start praying again and return to the Catholic Church.” And Major League Baseball is already working on bringing at least spring training games back to baseball-crazy Cuba.
In the U.S. media, discussion of the new détente with Cuba has focused almost entirely on the past 55 years of Cold War-inspired confrontation. However, the U.S. and Cuba had a close and troubled relationship for a full 60 years before Fidel Castro took power, and as hostilities wane and the U.S. economic embargo against Cuba is eventually dropped, the patterns of this U.S.-Cuban “prehistory” may become important again.
That story begins in 1898, when the U.S. empire first extended beyond our North American shores as the U.S. took control of Cuba, Puerto Rico, and the Philippines at the end of the Spanish-American War. Puerto Rico we still hold.
Brian Fallon's Christianity is less apparent than his Bruce devotion.
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