Poor Jerry Jones: Worker Protests Threaten His Billions!

Jerry Jones

Poor Jerry Jones! The owner of the Dallas Cowboys complains that his NFL football business is being hurt by his workers’ non-violent protests. So he and other white billionaires respond as only capitalists can and typically do. “Either stop threatening our huge fortunes,” they bully, “or we’ll deprive you and your dependents of your livelihood — forever. We’ll fire you!” (This, of course, is what capitalism empowers bosses everywhere to do against all of us.)

Simultaneously, from their ivory towers, the same rich whites attempt to change the subject. Sheltering in the last refuge of scoundrels, they patriotically wrap themselves in the flag claiming that protests against poverty and police violence somehow dishonor country, flag, and the military.

Note to Mr. Jones: THIS ISN’T ABOUT PATRIOTISM; IT’S ABOUT POLICE BRUTALITY!! IT’S ABOUT POVERTY!!

Let’s talk specifics. The underlying cause of player protests is the huge difference between law enforcement in rich and poor communities respectively. As recently described by Christ Hedges, the difference is exemplified in the infamous “broken windows” policy first implemented in New York City. It enabled law enforcement to send young, mostly black and Hispanic men and women to jail for relatively minor infractions mostly connected with a failed “War on Drugs.” Despite its 40-years of effort, that war leaves narcotics today more widely available, cheaper, and of higher quality than ever before. All of our high school children know where to get them.

Meanwhile, across the tracks, bankers, hedge fund speculators, real estate moguls, and their political enablers remain above the law. And this, despite the fact that their fraudulent practices were responsible for crashing the entire world economy and the financial, personal, and social ruin of millions across the planet. Yet virtually none of them has gone to jail, have they? Instead, many have reaped huge profits from the crash. Moreover, their unconscionable practices are again being deregulated by the legislators they’ve purchased through the legalized system of bribery called “campaign financing.”

All of this amounts to a two-tiered legal system supporting a two-tiered economy. It criminalizes poverty unremedied by government whose main domestic function has become the imprisonment of the poor, and the extra-judicial execution of “criminals” accused of petty offenses like Eric Garner’s selling loose cigarettes, or of Sandra Bland’s failure to signal a lane change. That’s what’s ticking off black heroes like Colin Kaepernick and Michael Bennett.

Again, as Hedges points out, the scale of the resulting police lynchings is no exaggeration. So far in the U.S. this year, there have been 782 police killings of mostly poor people – many shot in the back while offering no immediate threat to cops involved. (By contrast, police in England and Wales have killed 62 people over the last 27 years!) Still, such legalized thuggery is granted near-universal impunity. Badge-wearing murders almost never go to jail.

In fact, far from being punished, local police forces are routinely rewarded by government grants of tanks and grenade launchers which further militarize their cadres. The unspoken intention of such armaments is to enable cops to quash rebellions of citizens incensed by the disparities just described. For instance, here in Kentucky, legislators want to empower motorists to run over protestors exercising their First Amendment rights on public thoroughfares. They want to extend impunity to white supremacists like the killer of Heather Heyer in Charlottesville last August. They want to militarily suppress the Black Lives Matter (BLM) movement.

But the footballers on their knees and the marchers in the street are only demanding sensible economic reform. The want well-paying jobs, affordable housing; safe and inspiring public schools; Medicare for all; and community-based policing where most officials are unarmed.

Imagine if Jerry Jones, the billionaire, forgot petty financial losses, and used the bully pulpit his status affords to campaign for such humane measures instead of misrepresenting his workers’ demands.

Don’t hold your breath though. That’s not the way our super-rich bosses operate.

 

 

 

Cops Fearing for Their Lives: “Go Home to Mommy or Get another Job”

Police

Recent YouTube videos have treated us to the sickening spectacle of police again shooting unarmed black and brown men – one with hands raised, the other lying on the ground. The one with raised hands was shot 17 times by police in Pasco, Washington. The one on the ground was shot 5 times by 3 Los Angeles police officers with several others standing nearby.

Couple that with what we know of Ferguson and our government’s donation of military equipment to local (even rural) police forces in the name of fighting terrorism, and there’s ample cause for concern about U.S. policing. The names Michael Brown, Eric Garner, Tamir Rice, and others, reveal the swift and easy transition from “protect and serve” to “harass and dominate.”

Why are trigger-happy police officers so easily excused by simple invocation of their favorite mantra, “I feared for my life”?

Is it that the officers caught on tape are essentially cowards? Dangerous situations emerge when fear-filled men are given license to kill unarmed people with raised hands, or those lying on the ground, even when the latter are surrounded by five or six men in blue with guns drawn.  If the surrounding men were not uniformed, most of us would find their actions contemptible.

Of course, no one denies that policemen are on the whole good people and have very dangerous jobs. African-American and Hispanic communities themselves need and want good police in their neighborhoods, regardless of the officers’ skin color. And besides there are plenty of non-white officers on the Los Angeles and New York City police forces (though not on their Ferguson counterpart).

In any case, it is clear that there is something dreadfully wrong with police training. Obviously, their weapons instruction teaches them how to fire guns. It is evident however that officers need even more training about how to avoid firing those weapons. Backing off is not cowardly; neither is shooting to wound rather than kill.

As for the hazards of policing, it doesn’t even rank among our country’s ten most dangerous jobs. Those belong to loggers, fishermen, pilots, roofers, steel workers, garbage collectors, electricians, truck drivers, farmers, and construction workers.

That list puts into perspective the “I feared for my life” defense inevitably invoked by police allegedly mistaking wallets, pens, candy bars, and sandwiches for lethal weapons.

As retired NYPD detective, Graham Witherspoon puts it: if policemen are that afraid to put their lives in danger, they’ve chosen the wrong profession.  It would be better, he said, to “go home to mommy,” and find some other line of work.

(Sunday Homily) Towards a Counter-Cultural Christmas: Becoming Nobody

Santa garbage

Readings for Third Sunday in Advent: IS 61:1-2A, 10-11; LK 1: 46-50; 53-54; I THES 5: 16-24; JN 1: 6-8, 19-28. http://usccb.org/bible/readings/121414.cfm

As I mentioned in my previous blog, I had an important spiritual experience last Sunday. It was the privilege of visiting the hermitage of St. Thomas Merton, the great Trappist mystic. It all happened in New Haven, Kentucky, just down the road from the Maker’s Mark distillery – far from any great urban centers and nearer to places with names like Bardstown, Paint Lick, and Gravel Switch. The experience inspired counter-cultural thoughts about Christmas. It made me struggle with the question (still unresolved for me): is it possible to once and for all break with this annual orgy of consumerism so counter to the gospel’s commitment to the poor?

At Fr. Louis’ Gethsemane, twenty of us sat in a circle in his living room absorbing the Life Force that still hovers over his simple cinderblock cabin. Trappist Brother Paul, the convener of the Merton Study Group responsible for the event, marvelously channeled “Louie’s” spirit by reading Brother Paul’s own poetic reflection on Matthew’s words, “Blessed are the poor in spirit.”

Paul’s thoughts connected nicely not only with Merton, but with this morning’s liturgy of the word on this third Sunday of Advent. After all, in today’s readings, John the Baptizer, his predecessor Isaiah, and Jesus’ own mother Mary reiterate the essential connection between Jesus’ gospel and standing in solidarity with the poor not only in spirit, but in actual fact. As Christmas approaches, the sentiments of the Baptizer, Isaiah and Mary suggest counter-cultural ways of commemorating the birth of the prophet from Nazareth.  I wonder if I and my family are strong enough to entertain them.

For me those culturally eccentric suggestions began emerging when in the course of his remarks, Brother Paul recalled Sister Emily Dickinson’s words that reflect the mystical dimension of Matthew’s (and presumably Jesus’) understanding of both spiritual and physical poverty. As for the former, Brother Paul defined spiritual poverty as the emptiness reflected in Monk Dickinson’s words,

“I am nobody.

Who are you?

Are you nobody too?

. . . How dreary to be somebody.”

Those words almost paraphrase what John the Baptist says in today’s Gospel selection. When asked who he is, the one identified by Jesus as the greatest man who ever lived (MT 11:11) says in effect, I am a poor man in Emily Dickinson’s sense. I’m a nobody – merely a voice out of nowhere. I am “a voice crying out in the wilderness.”  Only an empty vessel can be filled with the Holy Spirit.

So forget about me, John says, and focus on the one who is to come. His words will set you on fire that will sear everything in you that is not of the Spirit Jesus embodies – everything that separates you from your brothers and sisters, especially material wealth. That kind of self-denial and openness to Jesus’ Holy Spirit is the very definition of Matthew’s spiritual poverty.

And the specific message of the One to come?  (And here’s where material poverty enters the picture.)  Jesus announces the Divine Spirit’s preferential option for the actually poor and its rejection of the materially rich. That bias towards the actually poor is reflected in today’s first reading. As remembered by Luke in Jesus’ preview of his own career, the words of the prophet Isaiah read:

The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor.” (LK 4: 16-22)

Here Jesus’ focus is real poverty and people subject to captivity and oppression.

As for the Holy Spirit’s rejection of the rich, that is clearly stated in the revolutionary poem attributed to Jesus’ mother and read today as our responsorial hymn. Mary describes her understanding of God with the following words:

“The Mighty One . . . has shown strength with his arm; he has scattered the proud in the thoughts of their hearts. He has brought down the powerful from their thrones, and lifted up the lowly; he has filled the hungry with good things, and sent the rich away empty.”

These are truly revolutionary words about dissolving the ideological mind-sets that unify the rich (“the thoughts of their hearts”), about overthrowing the powers that be (removing them from their thrones), about ending hunger, and rejecting wealth on principle.

The class consciousness reflected in this categorical rejection the rich as such reminds us that in the eyes of Jesus’ mother and (the record shows) of her son, there is something intrinsically wrong with any wealth that differentiates rich from poor. This implies that for Mary and Jesus, poverty is not the opposite of wealth.  Rather, the opposite of wealth is God’s justice – a new order possible in this here and now, in this “year of the Lord’s favor,” as Jesus puts it. There, the rich will be necessarily unseated and the poor will have their fill.

If all of this is true – if God’s salvation means eliminating differences between rich and poor – what are we to do in this world of income gaps, torture, racism and militarized police?  The question is particularly apt at this Christmas season. And Thomas Merton’s monastic spirit along with the testimony of his ascetic counterpart, John the Baptizer, implies answers.  It suggests that at the Christmas season we might do well to:

  • Generally withdraw our allegiance from the cultures of New York and Los Angeles and in spirit draw closer to Paint Lick, Gravel Switch – and Merton’s Gethsemane.
  • Consciously simplify our Christmas celebration this year.
  • On the feast commemorating the birth of a homeless child whose mother saw so clearly the opposition between wealth and justice, imitate John’s simple vestment (and that of the Trappists) by giving our gifts of clothes not to the already well-attired, but to the poor.
  • Imagine what would happen if we took those gifts so carefully wrapped and placed beneath our tree and simply gave them away unopened and at random to poor people and their children as we meet them on the street.
  • In the spirit of John the Baptizer, located far from Jerusalem’s temple, boycott church this Christmas, especially if your community (after distributing its de rigueur Christmas baskets) ignores Mary’s summons to social revolution in favor of “Christmas as usual.”
  • Instead make up our own liturgy (around the Christmas tree) to replace the normal orgy of material gift-exchange. (More about this in a later posting.)
  • Boycott entirely this year’s “white Christmas” and (in the light of Mike Brown, Eric Brown and Tamir Rice) celebrate Kwanzaa instead – telling our children why this year is different.
  • Make a Christmas resolution to at last get serious about changing our lives in 2015 by beginning (or intensifying) the regular practice of prayer (or meditation) in the spirit of John the Baptist, Jesus, his mother and Thomas Merton.
  • Realize that inevitably the cultivation of spiritual emptiness (“nobodiness”) resulting from such regular spiritual practice will lead us to serve others in a way that will address the seemingly intractable problems of poverty (both spiritual and material), hunger, captivity and oppression.

I’m not suggesting that any of this would be easy. Going counter-cultural, especially around an event like Christmas, involves a certain self-emptying. It involves detaching from cultural expectations (not to mention those of our children and other family members). In some sense, it means becoming nobody in front of those who expect us to do what everyone else is doing. In other words, going counter-cultural at Christmas conflicts with what Sister Emily calls our dreary attempts to be somebody.

In fact, the cultural pressures are so strong, that it might be impossible for most of us to withdraw cold-turkey from Christmas as we’ve known it. Still, if we desire to be change agents like John the Baptist, Isaiah, Mary, Jesus and Thomas Merton, we’ve got to start somewhere.

Do you have other ideas about where or how to start? If so, please share them. And what about that alternative Christmas celebration involving the whole family on Christmas morning? Can you help with any suggestions there?

(Sunday Homily) Black Lives, Muslim Lives Matter: Obama’s as Guilty as Wilson & Pantaleo

awlaki-killing-of-american

Readings for Second Sunday of Advent: IS 40:1-5, 9-11; PS 85: 9-14; 2 PT 3: 8-14; MK 1: 1-8. http://usccb.org/bible/readings/120714.cfm

Michael Brown, Eric Garner, and 12-year-old Tamir Rice. . . .

The very mention of those names calls to mind the protests that have filled our nation’s streets over the past week – in Ferguson Missouri, New York, Chicago, Los Angeles and places in between. The teenager, the father of six, and the sixth grade child represent deeply racist and unjust social structures where criminals and thugs masquerading as law enforcement officers have implicitly been granted a license to kill with impunity.

The nation-wide demonstrations on behalf of black and brown victims of the resulting “American” police state remind us that our country is decidedly on the wrong track. Like John the Baptist in today’s gospel excerpt, statements by New York’s Mayor de Blasio, Eric Holder, President Obama, and the U.N. special rapporteur on torture call us all to what the Greeks called metanoia – a drastic change of direction.

Ironically however that call to repentance is especially addressed to Messrs. Holder and Obama themselves. They, after all, find themselves in charge of a national and world-wide police state of which Mike Brown’s Ferguson and Eric Garner’s Staten Island represent merely the tip of an iceberg. The call to repentance invites all of us to apply pressure for profound systemic reform that far surpasses anything those “leaders” have in mind.

Today’s liturgical readings inspire such thoughts. Listen to the prophet Isaiah as he cries out for repentance and a restructuring of reality so intense that he imagines mountains being levelled and valleys filled. The point is to smooth the way for the advent of a profoundly non-violent God in our midst. The peace-filled change Isaiah envisions is not trivial.

Listen to Jesus’ mentor, John the Baptizer, as he echoes Isaiah word-for-word. (Needless to say, neither Isaiah’s nor John’s words have anything to do with the artificially excited anticipation of our culture’s Winter Festival and its orgy of selling, buying, and conspicuous consumption – even though “Christmas” deceptively continues to somehow associate itself with the homeless child from Nazareth.)

As a matter of fact, the cult of materialism and “Christmas cheer” couldn’t be more antithetical to sincere recollection of the birth of Jesus who had more in common with Mike Brown and Eric Garner than with the white middle-class culture Christmas celebrates.

More specifically, Jesus was the embodiment of nearly everything “good Christians” (presumably) like Officers Wilson and Pantaleo (the executioners of Brown and Garner) give evidence of despising.  After all, the working man from Nazareth was not only the poor son of an unwed teenage mother. He was an immigrant whose family took refuge in Egypt, the penniless friend of prostitutes and drunkards, and the prophet drummed out of his faith community as villain possessed by demons. He was the victim of torture and capital punishment who was treated as a terrorist by the reigning imperial power.

To the authorities of their day, both the Baptizer and Jesus even looked like Eric Garner and Michael Brown. Both were dark-skinned, either black or brown; they were not white men. Today’s gospel emphasizes how poorly John was dressed.

To repeat: during his life Jesus was impoverished, homeless, unemployed, accused of being subversive, placed on death row, and ultimately executed. As a Jew, he was considered as “other” and worthless to Roman authorities as Mike Brown was to Darren Wilson or Eric Garner to Daniel Pantaleo. He was as worthless as Abdulrahman Al-awlaki (pictured above) was to Barack Obama.

And that brings me to today’s real call to repentance.

It can’t merely be:

  • A superficial call to “trust” – an echo of Rodney King’s “Can’t we all get along?”
  • A reform of police culture
  • A de-militarization of police arsenals
  • A mandating of special independent prosecutors to handle incidents like those in Ferguson and Staten Island
  • Or even prosecution and conviction of police thugs like Wilson and Pantaleo

Instead, our nation has to address the root of the problem which is a world-wide policy of extra-judicial killings of racially-profiled Muslims and dark-skinned poor people. (That’s what a “signature strike” means as executed by drone “pilots.”)

Put otherwise, President Obama, Eric Holder and their minions are as guilty as Wilson and Pantaleo. All of them place themselves above the law. They kill with impunity those “others” they consider expendable. They answer to no one. They refuse to investigate much less prosecute such crimes.

John the Baptizer’s call to repentance summons us to publicize such guilt and completely withdraw support from the policies of the thug leaders of the world-wide U.S. police state.

That, I think, is what metanoia and repentance mean for “Americans” this particular advent.