A Year of #45. My Year of Resistance.

Many other resisters were organizing to descend upon the public meetings of regime-supporting Congressmen & women, a great many of whom did not want to face or hear from their constituents. That was true  of many Members from Carolina, and still is of some. But one exception, in early May, was Republican Rep. Mark Walker from the Sixth district, has been drastically gerrymandered to make Walker’s reelection seemingly safe. So on a May morning he decided to hold a public meeting, and since I had business out that way, I decided to drop in on it — not to speak, since I’m not a resident, but to observe.
A staffer shoved a ticket into my hand when I entered. As I sat down, it was announced that tickets would be drawn from a box to choose questioners.
And the first ticket drawn was — mine?? 
What? It was true. So I stumbled up to the microphone, trying to think quickly of a question that might get past his well-practiced talking points.
Somehow I succeeded. Walker had previously been a preacher, and so I asked him if he believed in the Ninth of the Ten commandments, the one against “bearing false witness” (i.e., telling lies.) A bit puzzled, he said he did. 
So then I asked what he thought about the tally the Washington Post had been publishing each week since inauguration, tracking and documenting #45’s lies, which were running at about 5 per day. Was he okay with that?

Now Walker was really befuddled. As he stuttered, it appeared he might not be exactly sure what the Washington Post was, and he certainly didn’t know anything about this tally. But after much backing and filling, and under my prodding, he did finally manage to come out more or less foursquare against telling lies, without being more specific. Not his best performance.

Other questions were mostly about health care, aka Obamacare, which he was against. As an accidental resister, I felt afterward that I had done okay that morning.

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From “Quakers & Resistance” — Tom Fox Paid the Price

            Who killed the unarmed Quaker peaceworker Tom Fox in Iraq? And why?
            Few other than the ones who pulled the trigger know the truth, and one wonders how much even they understand. Speculation abounds, of course, with many of my more left-leaning friends imagining a CIA-sponsored conspiracy to silence these noisy pacifist dissenters. Yet from the reading and interviews I have done, the most likely guess seems much more mundanely sordid: it was probably all about money.
            The videos showing Tom and the others were issued by a previously unknown group, “The Swords of Righteousness Brigades.” This name is very likely a fake, a cover for a criminal gang, which simply kidnaped them for ransom. There was, as John and I learned while keeping our vigil, a sizable kidnaping industry in Iraq. Many Iraqis have been thus abducted for profit, as well as citizens of numerous other countries.
            James Loney felt the ransom was wanted to help finance the guerrilla insurgency. Many other observers feel that while the kidnapers are Muslims, and many have likely suffered from the invasion and occupation, these crimes appear to be only loosely connected to religious or political grievances. Rather, they are more a specimen of organized crime gangs mushrooming in a devastated and lawless society.
            From this “profit-seeking” perspective, taking CPT team members was not a particularly good “investment”: the group has pledged not to pay, and not to ask anyone else to. Moreover, none of the four had a personal fortune to plunder. But the gang likely figured that regardless of such brave declarations, given enough pressure, someone would eventually cave in and pay. (Harmeet Sooden, a fellow hostage with Tom, later told a New Zealand press conference that he suspected a ransom had been paid for him and the other survivors, despite vehement government denials.)
            But if the kidnapers were after money, why kill Tom? There are a number of hypotheses:

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A Vietnam Era Underground Railroad Conductor “Takes It To Jesus”

In the late 1960s, I underwent what might be described as a born-again experience. At meeting for worship every First Day and at many other times during the week, I found myself thinking such remarkable sentiments as “Jesus saves” and “Jesus is the answer” and “Give it to Jesus.”
I didn’t often verbalize these thoughts, because Jesus was my little secret. Another member of the Buffalo New York Meeting had given me Jesus as a gift.
He told me that, in case I happened to know anyone involved in the new Underground Railroad, we might want to call this serendipitous, fly-by-night network of Quaker meeting houses and other more or less subversive waystations by the acronym JESUS.
That is, “Just Escape from Servitude in the United States.”
During the Vietnam War, the meeting house in Buffalo served as headquarters for the Western New York Draft Counseling Center, which operated probably 50-80 hours a week during the height of the war.

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Resistance In Review-From Israel to Asheville

As Israeli author Larry Derfner powerfully puts it,

“the mindset here is very much like that in red-state America. I think of Israel as a small, Hebrew-speaking Texas, with Tel Aviv the country’s answer to Austin. Like Israel, Texas used to be split between its liberal and hardass wings, but in recent decades the hardasses have taken over completely there, too.”
This comparison was written before the 2016 U. S. election; it’s even more trenchant now. And it brings back the image of Clare Hanrahan having to struggle and negotiate to find a place to sit in a public park, packed full of those who are discarded and “disappeared” in plain sight by our own society. Could even Asheville, North Carolina’s Austin, be joining what seems to be emerging as an American version of Derfner’s Israel?
The haunting phrase is Derfner’s: “the country gets more paranoid, more racist, more aggressive.” He wrote it of his adopted country. But is it now true of this country too?
If so, these two memoirs may become more than gripping personal stories; they could turn into poignant memorials to the loss of something crucial  – and reminders of the haunting question that Derfner grapples with in his last few pages: in these increasingly parallel settings, how do you “keep hope alive”?

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