The Coming Revolt of the Guards

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An timely excerpt from the last chapter of Howard Zinn’s A People’s History of the United States of America (1980).

History which keeps alive the memory of people’s resistance suggests new definitions of power. By traditional definitions, whoever possesses military strength, wealth, command of official ideology, cultural control, has power. Measured by these standards, popular rebellion never looks strong enough to survive.

However, the unexpected victories – even temporary ones – of insurgents show the vulnerability of the supposedly powerful. In a highly developed society, the Establishment cannot survive without the obedience and loyalty of millions of people who are given small rewards to keep the system going: the soldiers and police, teachers and ministers, administrators and social workers, technicians and production workers, doctors, lawyers, nurses, transport and communications workers, garbage men and firemen. These people – the employed, the somewhat privileged – are drawn into alliance with the elite. They become the guards of the system, buffers between the upper and lower classes. If they stop obeying, the system falls.

That will happen, I think, only when all of us who are slightly privileged and slightly uneasy begin to see that we are like the guards in the prison uprising at Attica – expendable; that the Establishment, whatever rewards it gives us, will also, if necessary to maintain its control, kill us.

Certain new facts may, in our time, emerge so clearly as to lead to general withdrawal of loyalty from the system. The new conditions of technology, economics, and war, in the atomic age, make it less and less possible for the guards of the system – the intellectuals, the home owners, the taxpayers, the skilled workers, the professionals, the servants of government – to remain immune from the violence (physical and psychic) inflicted on the black, the poor, the criminal, the enemy overseas. The internationalization of the economy, the movement of refugees and illegal immigrants [sic] across borders, both make it more difficult for the people of the industrial countries to be oblivious to hunger and disease in the poor countries of the world.

All of us have become hostages in the new conditions of doomsday technology, runaway economics, global poisoning, uncontainable war. The atomic weapons, the invisible radiations, the economic anarchy, do not distinguish prisoners from guards, and those in charge will not be scrupulous in making distinctions. There is the unforgettable response of the U.S. high command to the news that American prisoners of war might be near Nagasaki: “Targets previously assigned for Centerboard remain unchanged.”

There is evidence of growing dissatisfaction among the guards. We have known for some time that the poor and ignored were the nonvoters, alienated from a political system they felt didn’t care about them, and about which they could do little. Now alienation has spread upward into families above the poverty line. These are white workers, neither rich nor poor, but angry over economic insecurity, unhappy with their work, worried about their neighborhoods, hostile to government – combining elements of racism with elements of class consciousness, contempt for the lower classes along with distrust for the elite, and thus open to solutions from any direction, right or left…

…With the Establishment’s inability either to solve severe economic problems at home or to manufacture abroad a safety valve for domestic discontent, Americans might be ready to demand not just more tinkering, more reform laws, another reshuffling of the same deck, another New Deal, but radical change. Let us be Utopian for a moment so that when we get realistic again it is not that “realism” so useful to the Establishment in its discouragement of action, that “realism” anchored to a certain kind of history empty of surprise. Let us imagine what radical change would require of us all.

Failure to Comply

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By Ellen Grady, re-posted from social media (3/1/2025)

On Wednesday, I went to trial at the Syracuse Federal Building on two violation charges stemming from an action November 15, 2024 calling for the US to stop funding genocide in Gaza. After a six-and-a-half-hour trial with a couple of short breaks, the judge found me guilty. I will be sentenced on Wednesday, March 12th. Below is my opening statement. The story at the end of my statement was the most important thing I wanted on the Federal record.

(This statement was modified slightly when presented at trial.)

Good morning, Judge Dancks. I am grateful to be here today with you. I am grateful that I have the right to be heard in a court of law, and that you have dedicated your life to that service. I’d also like to thank all the people serving in court today for your work in ensuring the right to a fair, public trial, a key tenant of democracy. And I am grateful to everyone who has come to bear witness today.

I want to acknowledge that we are on un-ceded Onondaga territory. And that the Haudenosaunee Confederacy founded in 1142 by the Great Peace Maker is often described as the oldest participatory democracy and that their Constitution is believed to be a model for the US Constitution.

I would also like to thank my parents and my elders for their example of trying to faithfully live the Gospel call to Love one another as God loves us.

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A Storm

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By Karishma Patel (above), re-posted from social media

I want to make one thing clear. I left BBC News last year after covering Gaza for months because I could see evidence accumulating into the robust conclusion that Israel has been committing war crimes & crimes against humanity. 

I watched my org fail to shape coverage around this, as it does with other evidence-based findings (e.g. that climate change is real). We are long past the point at which Israel’s culpability is up for debate, just as we’re past debating that climate change is happening. 

Too many mistake constant debate for good journalistic practice. Journalists need to be coming to evidence-based conclusions. Reaching conclusions after thorough investigation doesn’t make me “biased”, it makes me good at my job. 

As the old saying goes, the journalist’s job isn’t to report that it may or may not be raining – it’s to look outside and tell the public if it is. And let me tell you: there’s a storm.  

Soul Care for Weary Activists

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A potent word for this particular moment from Rev. Dr. Edgar Rivera Colón (above). The intro is re-posted here from Sojourners.

LIKE THE AUTHOR of the First Letter of John, we are living in a time for “testing the spirits.” That is, we must discern the forms of freedom, or unfreedom, offered to us as we read the signs of our historical moment — a time in which the catastrophic is often our daily bread.

Many of us have made homes in religious traditions where we have found collective love, care, community-building, and resilience. But so much of what passes as spiritual in the United States — churches who only see their work as therapeutic, prosperity gospel proponents, white evangelical nationalists, New Age movements — is commodification by other means. John warns us against false prophets who, through quick fixes and distorted spiritual comforts, foster division and confusion in the service of lucrative self-aggrandizement.

I am an ordained minister in the Fellowship of Affirming Ministries, and I work as a movement chaplain in Los Angeles. I was trained as a spiritual director, and I have been doing ministry with faith-rooted activists since 2016. My work is informed by my primary training as a medical anthropologist and community researcher. I know that Jesus said that we humans are of more value than many sparrows, but I’ve found that we are a lot like them. We need refuge and sustenance. We need shelter. We need to nest somewhere. But with whom shall we do this for the short and long haul? And where shall we build our nests?

Read the rest of the article HERE.

Edgar Rivera Colón, a movement chaplain, spiritual director, and medical anthropologist, teaches health justice and the history of racism in U.S. medical institutions at the University of Southern California’s Keck School of Medicine.

I Live on the Launching End of the Bombs

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Another excerpt from Chris Hedges’ interview with Omar El-Akkad, the author of the newly released One Day Everyone Will Always Have Been Against This (2025). Really, you must listen to the entire interview here.

I describe myself as a pacifist, as a fairly committed proponent of nonviolence. But I have the privilege of saying those words in a relative vacuum, a vacuum created by the fact that I live on the launching end of the bombs. I live within the heart of the empire. And so two things come into clarity that I wish hadn’t, but being as though they have, I need to address them.

The first is my right to tell anybody under a state of occupation how to resist that occupation, which is no right at all. I have zero right to tell anybody anywhere who lives under occupation and injustice how to resist that occupation and that injustice. Particularly when there is no acceptable form of resistance in the view of the institutions doing the oppressing. You engage in boycotts, that’s economic terrorism. You try to march peacefully, you are shot with the intent to kill and or maimed. You boycott cultural institutions, you are being illiberal. You take up arms, you are a terrorist, and you will be wiped out. All you can do is die. That is your only acceptable form of resistance. So first of all, I have absolutely no right to tell anybody how to resist their occupation or a state of injustice.

But second, I can sit here and I can tell you how committed I am to nonviolence. And I can believe that fully. But by virtue of the society I live in, by virtue of what my tax dollars are being used to do, I am one of the most violent human beings on earth. And I can’t simply brush that away and say, hey, I haven’t thrown a punch since I was 15 years old, I’m fully committed to non-violence. I am part of a society that exercises great industrial violence. And at the very least, I should acknowledge that. And that makes it much, much more difficult to then go around parading my views about how violence as a whole. Sure, it does, but I am actively engaged in it right now. That has been a very difficult thing to contend with and I wish I had a sort of easy wraparound answer for it, but I don’t.

Predicated on Endless Taking

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This is an excerpt from Chris Hedges’ interview with Omar El-Akkad, the author of the newly released One Day, Everyone Will Always Have Been Against This (2025).

A long time ago I was at a literary festival up in Canada and literary festivals in Canada started with land acknowledgements well before US festivals started doing the same. And we were sitting there, we were about to start our event and one of the organizers gets up and says, just before we begin, you know, I just want to take this time to acknowledge the really important acknowledgement that we are on unceded indigenous territory and to also thank the hedge fund that is sponsoring this event. And I was like, this is the most honest land acknowledgement I’ve ever heard.

I think of it, particularly this idea of after the fact acknowledgement as, and maybe this is particularly cynical of me, but I think of it as a continuation of theft. You steal land, you steal lives, and what’s left to steal at the end but a narrative? The narrative that absolves all that came before. You know, when I wrote the title of this book when I was first thinking about it, I wasn’t thinking in terms of weeks or even years. I was thinking if I’m fortunate enough to live the average lifespan in this part of the world, maybe by the end of my life, I’ll be watching a poetry reading in Tel Aviv that begins with a land acknowledgement. I think it’s a fundamental part of any system of endless taking, which, you know, colonialism and whatever stage of capitalism we’re in are fundamentally part of. There are very few systems as well-versed in after-the-fact shame and after-the-fact guilt as the ones that are predicated on endless taking.

And you see it all over the place. I mean, there’s an incredible poetry collection by a Layli Long Soldier called “Whereas,” which is all about sort of repurposing and undermining a U.S. government declaration that basically said, sorry about all that genocide, indigenous people, sorry about the theft. And it was passed in the most sort of bland manner hundreds of years after the fact. And that is such an important part of the entire project. We can all be sorry afterwards. The taking happens now and the apology comes later. It’s a hallmark of every colonial society.

The thing that makes it so dangerous to acknowledge right now is that we’re not after the fact. We’re in the middle of the fact. And so the people who disagree with the content of this book or with the assertion of that title are going to disagree vehemently until one day they don’t have to. And then they’re going to acknowledge it and there will be no repercussions and we can sit around and listen to a very flowery land acknowledgement when it’s too late to do anything about it.

The Spiritual Property of the People

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Today is the 60th anniversary of the assassination of Malcolm X. This is a piece by Ajamu Baraka, re-posted from Black Agenda Report.

Every year, people around the world honor Malcolm X. Though he was taken from us prematurely, his memory and impact remain. With that memory, there is a mandate that we accept and carry on the legacy of his politics and the others who are the heart of the Black Radical Tradition. 

“The price to make others respect your human rights is death. You have to be ready to die… it’s time for you and me now to let the world know how peaceful we are, how well-meaning we are, how law-abiding we wish to be. But at the same time, we have to let the same world know we’ll blow their world sky-high if we’re not respected and recognized and treated the same as other human beings are treated.”  (El-Hajj Malik El-Shabazz, Malcolm X) 

“…to be committed to justice we must believe that ethics matter, that it is vital to have a system of shared morality.” (Bell Hooks)  

On a cold New York afternoon in Harlem February 21, 1965, “Don’t Do it,” were the last words that the world heard from the voice of El Hajj Malik El-Shabazz, better known as Malcolm X, before the assassins opened fire with a barrage of bullets that would take Malcolm away from us physically.  

So we come every year to commemorate February 21, the day Malcolm was added to the long list of the great African anti-colonial fighters our struggle produced in the ongoing battle against the slavers and colonizers that spilled out of Europe in 1492 to stain human history with their unprecedented savagery. 

Continue reading “The Spiritual Property of the People” →

Level Ground

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By Ched Myers, a reflection on Luke 6:17-26, re-posted from Bartimaeus Cooperative Ministries. We are eagerly awaiting the release of Ched’s newest book on Luke’s Gospel Healing Affluenza and Resisting Plutocracy (above) in early April. Pre-Order it here.

In the gospel text for the Sixth Sunday in Epiphany, Luke brings Matthew’s Sermon on the  Mount down to “level ground.” Its rhetorical fire “raises up” the poor and “brings down” the rich, just as the Magnificat promised.  

David King’s 2022 Reclaiming the Radical Economic Message of Luke is one of the few other contemporary studies of Luke’s radical economics out there. He points out that Jesus’ opening lines to the Sermon on the Plain contains curses which parallel the beatitudes in the Sermon on the Plain. “Damn you rich! You already have your consolation. Damn you who are well-fed now! You will know hunger”… It is part of the standard theme of reversal, but it is also an acknowledgement of God’s disdain for wealth.

As such, it is truly a text of terror for contemporary middle class readers. (For a recent sermon that faces squarely the “discomfort” this text brings to middle class ears, see here).

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Declining Empire

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By Dr. Shea Howell, re-posted from the Boggs Center (above)

Relationships around the globe are shifting rapidly. These shifts are not because of Donald Trump.  Although his policies are likely to make things worse for everyone, the reality is that the American Empire is declining.  All the bluster over tariffs  and territorial expansion from Greenland to Gaza will not restore it. The ability of the U.S.A. to dominate others has been diminished by economic and political realities far beyond this current administration.  Whatever moral influence we represented was lost long ago. The cruel ending of humanitarian aid is the latest act of a country that has given up all sense of compassion.

The US Empire emerged out of the devastation of WWII. With the industries of Europe and Japan destroyed, US manufacturing, strengthened by war, dominated the production of consumer goods. People drove US cars, listened to US radios, watched US TVs, depended on US refrigerators, washing machines, lamps and gadgets of all sorts. Movies made in the USA entertained audiences everywhere. But gradually, industries in Europe and Japan rebuilt. And more importantly, manufacturing industries left the USA. Following the logic of capitalist production, companies pursued lower wages and weak environmental controls. And nations began to organize in their own interests.

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