a broader understanding is needed of Dugin’s deadly ideas. Russia has been running his playbook for the past 20 years, and it has brought us here, to the brink of another world war.
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shared by Javier E on 23 Mar 22
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Opinion | Meet Alexander Dugin, author of Putin's deadly playbook - The Washington Post - 0 views
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russia authoritarian thinker ideology author putin playbook
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A product of late-period Soviet decline, Dugin belongs to the long, dismal line of political theorists who invent a strong and glorious past — infused with mysticism and obedient to authority — to explain a failed present.
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The future lies in reclaiming this past from the liberal, commercial, cosmopolitan present (often represented by the Jewish people).
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Such thinkers had a heyday a century ago, in the European wreckage of World War I: Julius Evola, the mad monk of Italian fascism; Charles Maurras, the reactionary French nationalist; Charles Coughlin, the American radio ranter; and even the author of a German book called “Mein Kampf.”
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Putin has followed that counsel to the letter, and he must have felt things were going well when he saw window-smashing rioters in the corridors of the U.S. Congress, Britain’s Brexit from the European Union and Germany’s growing dependence on Russian natural gas.
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Alas, a competing sea-based empire of corrupt, money-grubbing individualists, led by the United States and Britain, thwarted Russia’s destiny and brought “Eurasia” — his term for the future Russian empire — low.
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In his magnum opus, “The Foundations of Geopolitics: The Geopolitical Future of Russia,” published in 1997, Dugin mapped out the game plan in detail. Russian agents should foment racial, religious and sectional divisions within the United States while promoting the United States’ isolationist factions. (Sound familiar?) In Great Britain, the psy-ops effort should focus on exacerbating historic rifts with Continental Europe and separatist movements in Scotland, Wales and Ireland. Western Europe, meanwhile, should be drawn in Russia’s direction by the lure of natural resources: oil, gas and food. NATO would collapse from within.
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Dugin tells essentially the same story from a Russian point of view. Before modernity ruined everything, a spiritually motivated Russian people promised to unite Europe and Asia into one great empire, appropriately ruled by ethnic Russians.
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Putin has turned to the pages of Dugin’s text in which he declared: “Ukraine as an independent state with certain territorial ambitions represents an enormous danger for all of Eurasia,” and “without resolving the Ukrainian problem, it is in general senseless to speak about continental politics.”
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So what comes next, should Putin manage to “resolve” Russia’s “problem” in Ukraine? Dugin envisions a gradual dividing of Europe into zones of German and Russian influence, with Russia very much in charge thanks to its eventual stranglehold over Germany’s resource needs. As Great Britain crumbles and Russia picks up the pieces, the empire of Eurasia will ultimately stretch, in Dugin’s words, “from Dublin to Vladisvostok.”
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according to Dugin, China, too, must fall. Russia’s ambitions in Asia will require “the territorial disintegration, splintering and the political and administrative partition of the [Chinese] state,” Dugin writes. Russia’s natural partner in the Far East, according to Dugin, is Japan.
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Dugin’s 600-page doorstop can be boiled down to one idea: The wrong alliance won World War II. If only Hitler had not invaded Russia, Britain could have been broken. The United States would have remained at home, isolationist and divided, and Japan would have ruled the former China as Russia’s junior partner.
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Opinion | Easter Rebukes the Christian Will to Power - The New York Times - 0 views
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After Jesus’ arrest and show trial, Pontius Pilate, the Roman ruler of Judea, gave the people a fateful choice. It was customary to release a prisoner during Passover, and Pilate offered up Jesus. The crowd wanted someone else. “Release Barabbas to us,” they cried.
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When I was a kid in Sunday school, no one ever truly explained the significance of the crowd’s choice. It mystified me. Barabbas was always described as a heinous criminal, a murderer or a robber. Thus, the crowd seemed completely irrational, even deranged. Its choice of a common criminal over Christ was incomprehensible.
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As I grew older, I learned more context. Jesus was not the king the throng expected. He made clear that he was more interested in saving souls than in assuming power. And Barabbas was more than a mere criminal. He was an insurrectionist. The Books of Luke and Mark very clearly state that he participated in a “rebellion.” Those who chose Barabbas didn’t choose a common criminal over Christ. Instead, they chose a man who defied Rome in the way they understood, a mission that Jesus rejected.
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The spirit of Barabbas — the desire to seize or retain power, through violence if necessary — has been at war with the spirit of Christ ever since. Two millenniums of church history demonstrate a terrible truth: There was nothing uniquely evil about that ancient crowd. Instead it held up a mirror to our own nature, one that is all too eager to wield the sword, to believe that our own power is a prerequisite to justice.
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Easter weekend contains more than one example of the spirit of Barabbas. When Christ was arrested, the Apostle Peter — a man who had been by his side for much of his ministry — still could not see the truth. He drew his sword, struck the high priest’s servant, and cut off his ear.
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Though he was in the midst of an unjust arrest that would prove prelude to an unjust execution, Christ rebuked Peter, saying, “Put your sword back in its place, because all who take up the sword will perish by the sword.” As he reminded Peter, Jesus had the power to call on “legions of angels” to stop the arrest, but he chose not to. His purpose was to go to the cross, and as Jesus told us, that’s our purpose as well.
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There is a difference between the quest for power and the quest for justice. Believers are required to “act justly.” We should not stand idly by in the face of exploitation or oppression. We do not retreat from the public square. But Christian engagement must be distinctive. It cannot emulate the world’s methods or morality.
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the example of Jesus dominated the minds of civil rights leaders. “We discussed and debated the teachings of the great teacher, and we would ask questions about what would Jesus do,” said Lewis. “In preparing for the sit-ins, we felt that the message was one of love — the message of love in action: Don’t hate. If someone hits you, don’t strike back. Just turn the other side. Be prepared to forgive.”
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The spirit of Barabbas was alive and well in the men who trained their fire hoses on peaceful protesters, who loosed dogs on the Black children of Birmingham. They weren’t trying to seize power, but they were trying to maintain it, through violent, lawless means. Their will to power collided with the quest for justice. It is only through God’s grace and the unimaginable courage and persistence of peaceful protesters that justice prevailed, and Jim Crow laws were overturned.
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The spirit of Barabbas tempts Christians even today. You see it when armed Christians idolize their guns, when angry Christians threaten and attempt to intimidate their political opponents, when fearful Christians adopt the tactics and ethos of Trumpism to preserve their power. The spirit of Barabbas most clearly captured the mob on Jan. 6, when praying Americans participated in an insurrection based on a lie.
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Christ did not reject earthly rule so that his flawed followers could seize the world’s thrones. His ethos was clear: “You know that the rulers of the gentiles lord it over them, and those in high positions act as tyrants over them. It must not be like that among you. On the contrary, whoever wants to become great among you must be your servant.”
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shared by Javier E on 17 Jan 24
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Opinion | The Deification of Donald Trump Poses Some Interesting Questions - The New Yo... - 0 views
www.nytimes.com/...god-evangelicals-anointed.html
deification trump evangelical populism Christianist crisis culture politics
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The video, along with Eric Trump’s claim that his father “literally saved Christianity” and the image Donald Trump reposted on Truth Social of Jesus sitting next to him in court, raises a question:
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Does Trump believe that he is God’s messenger, or are his direct and indirect claims to have a special relationship with God a cynical ploy to win evangelical votes?
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“Over the years since, there has been a growing chorus of voices saying Trump is the defender of Christians and Christianity. Trump says this himself all the time, ‘When they come after me, they’re really coming after you.’”
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Some of Trump’s Christian followers do appear to have grown to see him as a kind of religious figure. He is a savior. I think it began with the sense that he was uniquely committed to saving them from their foes (liberals, Democrats, elites, seculars, illegal immigrants, etc.) and saving America from all that threatens it.
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In this sense, Gushee continued, “a savior does not have to be a good person but just needs to fulfill his divinely appointed role. Trump is seen by many as actually having done so while president.”
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This view of Trump is especially strong “in the Pentecostal wing of the conservative Christian world,” Gushee wrote, wherehe is sometimes also viewed as an anointed leader sent by God. “Anointed” here means set apart and especially equipped by God for a holy task. Sometimes the most unlikely people got anointed by God in the Bible. So Trump’s unlikeliness for this role is actually evidence in favor.
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The prosecutions underway against Trump have been easily interpretable as signs of persecution, which can then connect to the suffering Jesus theme in Christianity. Trump has been able to leverage that with lines like, “They’re not persecuting me. They’re persecuting you.” The idea that he is unjustly suffering and, in so doing, vicariously absorbing the suffering that his followers would be enduring is a powerful way for Trump to be identified with Jesus.
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Robert P. Jones, the founder and chief executive of P.R.R.I. (formerly the Public Religion Research Institute), contends that Trump’s religious claims are an outright fraud:Trump has given us adequate evidence that he has little religious sensibility or theological acuity. He has scant knowledge of the Bible, he has said that he has never sought forgiveness for his sins, and he has no substantive connection to a church or denomination. He’s not only one of the least religious but also likely one of the most theologically ignorant presidents the country has ever had.
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Lacking any inner spiritual or moral compass that would seek to deflect overinflated or even idolatrous claims about himself, he instead reposted their artwork and videos and so on. Anyone truly serious about the Christian faith would deflect claims to being a savior or anointed one, but he did not have such brakes operating.
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there are evangelicals of the charismatic and Pentecostal variety — the so-called New Apostolic Reformation or Independent Network Charismatics — who believe that Donald Trump is an agent of God to rescue the United States from the atheistic, even demonic, secularists and progressives who want to destroy the country by advancing abortion, gay marriage, wokeness, transgenderism, etc.
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“This whole movement,” Fea wrote,is rooted in prophecy. The prophets speak directly to God and receive direct messages from him about politics. They think that politics is a form of spiritual warfare and believe that God is using Donald Trump to help wage this war. (God can even use sinners to accomplish his will — there are a lot of biblical examples of this, they say.)
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As far as Trump goes, Fea continued, “he probably thinks these charismatics and Pentecostals are crazy. But if they are going to tell him he is God’s anointed one, he will gladly accept the title and use it if it wins him votes. He will happily accept their prayers because it is politically expedient.”
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The more interesting case, Gushee wrote,is Trump himself. I accept as given that he entered politics as the amoral, worldly, narcissistic New York businessman that he appeared to be. Like all G.O.P. politicians, he knew he would have to win over the conservative Christian voting bloc so central to the party.
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Trump, Jones added in an email, “almost certainly lacks the kind of religious sensibility or theological framework necessary to personally grasp what it would even mean to be a Jesus-like, messianic figure.”
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According to Jones, in order to rationalize this quasi-deification of Trump — despite “his crassness and vulgarity, divorces, mocking of disabled people, his overt racism and a determination by a court that he sexually abused advice columnist E. Jean Carroll” — white evangelicals refer not to Jesus but the Persian King Cyrus from the book of Isaiah in the Hebrew Bible.”
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Cyrus is the model of an ungodly king who nonetheless frees a group of Jews who are held captive in Babylon. It took white evangelicals themselves a while to settle on an explanation for their support, but this characterization of Trump was solidified in a 2018 film that came out just before the 2018 midterms entitled “The Trump Prophecy,” which portrayed Trump as the only leader who could save America from certain cultural collapse.
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According to Jones, “White evangelicals’ stalwart, enduring support for Trump tells us much more about who they see themselves to be than who they think Trump is. As I argued in my most recent book, ‘The Hidden Roots of White Supremacy,’” Jones continued in his email, “the primary force animating white evangelical Protestant politics — one that has been with us since before the founding of the Republic — is the vision of America as a nation primarily of, by and for white Christians.”
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“a majority (56 percent) of white evangelical Protestants, compared to only one-third of all Americans, believed that ‘God intended America to be a new promised land where European Christians could create a society that could be an example to the rest of the world.’”
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Jones argued that Trump’s declaration on the Ellipse on Jan. 6, 2021 — “We fight like hell. And if you don’t fight like hell, you’re not going to have a country anymore” — was a direct appeal “to this sense of divine entitlement of those who believed this mythology strongly enough to engage in a violent insurrection.”
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“White evangelicals,” Guth found, “are invariably the most populist: more likely to favor strong leadership (even when that means breaking the rules), to distrust government, to see the country on the wrong track and to think that the majority should always rule (and minorities adapt).”
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Guth also found thatanother salient trait of populist politics is the willingness to ignore democratic civility. We constructed a “rough politics” score from three A.N.E.S. items: whether protesters deserve what they get if they are hurt in demonstrating, whether the country would be better off if it got rid of rotten apples and whether people are “too sensitive” about political discourse. Here the usual pattern recurs: Evangelical affiliation, evangelical identity and biblical literalism predicts agreement with those assertions, while religious minorities, secular folks and progressives tend to demur.
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Guth wrote that his “findings help us understand what many have struggled to comprehend: How can white evangelical Protestants continue to provide strong support for President Donald Trump, whose personal values and behavior trample on the biblical and ethical standards professed by that community?”
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The most common explanation, according to Guth,is that white evangelicals have a transactional relationship with the president: As long as he nominates conservative jurists and makes appropriate gestures on abortion and sexual politics, they will support him.
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“The evidence here,” he wrote, “suggests a more problematic answer”:White evangelicals share with Trump a multitude of attitudes, including his hostility toward immigrants, his Islamophobia, his racism and nativism, as well as his political style, with its nasty politics and assertion of strong, solitary leadership. Indeed, Trump’s candidacy may have “authorized” for the first time the widespread expression of such attitudes.
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The pervasive populism of white evangelical laity not only helps explain their support for President Trump but suggests powerful barriers to influence by cosmopolitan internationalist evangelical elites, who want to turn the community in a different direction. As hostile responses to efforts of antipopulist evangelicals like Michael Gerson, Russell Moore, David Platt and many others indicate, there is currently a very limited market for such alternative perspectives among the rank and file.
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Nor does cosmopolitan or cooperative internationalism find much purchase among local evangelical clergy. Analysis of the 2017 Cooperative Clergy Survey shows that ministers from several evangelical denominations, especially the large Southern Baptist Convention and Assemblies of God, exhibit exactly the same populist traits seen here in white evangelical laity, but in more pronounced form: strong Islamophobia, Christian nationalism, extreme moral traditionalism, opposition to trade pacts, militaristic attitudes, resistance to political compromise and climate change denial, among others.
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In other words, conservative populism, with all its antidemocratic implications, has taken root in America. What we don’t know is for how long — or how much damage it will do.
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There Is Literally Nothing Trump Can Say That Will Stop Republicans from Voting for Him... - 0 views
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These days, you’re more likely to find Trump’s words in one of Biden’s campaign ads than in anything put out by his many G.O.P. cheerleaders. Trump’s crazy quotes generate support for Democrats; Republicans like Haley just cringe and change the subject.
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It was, of course, exactly because of this phenomenon that far too many failed to take seriously Trump’s reckless incitements after he refused to accept the results of the 2020 election.
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If anything, he’s getting even more of a pass in this election. Little that he has said or done seems to have made any appreciable impact on an increasingly amnesiac electorate, even as the things he says or does get ever more unbelievable.
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As a result, Trump’s threats of revenge and retribution have become the background noise of the election year—it’s just more blah-blah-blah from a master of it
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CREW, a good-government group in Washington, D.C., which reviewed more than thirteen thousand of Trump’s Truth Social posts for a report released this week.
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They found that Trump had threatened to unleash the powers of the federal government on Biden twenty-five times in the past two years. Other targets against whom Trump called for vengeance included senators, judges, and members of Biden’s family. “IF YOU GO AFTER ME, I’M COMING AFTER YOU!”—a blunt Trump social-media post from last year cited in the report
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yet Congress, even when it was under full Democratic control in the first two years of Biden’s Presidency, has failed to pass measures that might insulate the Justice Department and other parts of the executive branch from efforts to politicize it during a second Trump term, such as reforming the Insurrection Act to make it harder to deploy the military on U.S. soil or passing legislation to make it more difficult for the White House to interfere in federal law-enforcement investigations.
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shared by Javier E on 17 Jun 24
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Opinion | Jan. 6, America's Rupture and the Strange, Forgotten Power of Oblivion - The ... - 0 views
www.nytimes.com/...emory-memorial-forgetting.html
oblivion forgetting public accountability responsibility memory
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This is not the first time our nation has survived a profound internal rupture, but it may be the first time in which the political ringleaders of the revolt may very well escape much accountability while hundreds of their followers serve jail time.
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In previous times of national crisis, the same spirit of mercy that Mr. Biden conjured generally applied to lower-level offenders, while those who had committed the worst crimes were the first to be arrested and tried for their treasonous acts.
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As a legal mechanism, oblivion promised the return to a past that still had a future, in which the battles of old would not predetermine those still to come. It did not always achieve its lofty aspirations, nor was it appropriate for all conflicts. But the ideals it grasped for had an enduring appeal.
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After the Civil War, a series of amnesties were passed, eventually encompassing almost all Confederate soldiers.
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The complicit were so great in number that identifying and trying every one of them would come at significant cost, but more important, no law could sufficiently condemn what they had done, and no criminal procedure could adequately consecrate the memory of their wrongs.
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the “act of oblivion,” an ancient, imperfect legal and moral mechanism for bringing an end to episodes of political violence. These acts were invoked when forgiveness was impossible, yet when pragmatism demanded a certain strain of forgetting — a forgetting that instead of erasing unforgivable transgressions, paradoxically memorialized them in the minds of all who had survived their assault
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Rather than relying upon the courts to deliver impossible and unattainable forms of reckoning, oblivion provided opportunities for the extralegal recognition of political and moral wrongs, and reminded its subjects of the desire for, and necessity of, coexistence.
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For centuries, legislative “acts of oblivion” were declared in times when betrayal, war and tyranny had usurped and undermined the very foundations of law; when a household or nation had been torn apart, its citizens pitted against one another; when identifying, investigating, trying and sentencing every single guilty party threatened to redouble the harm
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Under the oblivions of old, the ringleaders of riots, insurrections and tyrannical reigns were prosecuted for their crimes and in many cases were forced out of the cities and states they had once claimed to rule. Treasonous leaders were prohibited from holding public office
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I wondered what it would mean to revive the old idea of oblivion in our age of seemingly unending memory.
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Oblivion demanded accountability for those who bore primary responsibility for political rupture and often required material compensation and restitution for the harms don
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consecrating the facts of what had occurred while refusing to allow the misfortunes of the past to dictate the future.
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over the course of the 20th century, as the cultural tide gradually turned toward an embrace of remembrance and recrimination, oblivion fell out of favor, and out of collective memory.
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The oldest act of oblivion is usually dated to 403 B.C., when the Athenians, having survived the bloody reign of the Thirty Tyrants, swore to never remember the wrongs of a war within the family, a civil war that had divided Athens.
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The 1648 Treaty of Westphalia, the supposed origin point of our world of sovereign states, promised that all the violence, hostility, damage and expenses that had been incurred “on the one side, and the other … shall be bury’d in eternal Oblivion.”
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To remember the power of oblivion is not to naïvely wish away the wrongs of the recent past, but rather quite the opposite: By marking certain transgressions as unforgivable and unforgettable, it recognizes the depth of the loss while also opening a path toward political pragmatism
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the Continental Congress passed a resolution recommending that states treat loyalists with leniency, “to receive such returning penitents with compassion and mercy, and to forgive and bury in oblivion their past failings and transgressions.” Punishments for loyalists were, according to the scholar Mugambi Jouet, “particularly mild” for the era.
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Over the past several decades, our society has become oversaturated with memory. In our legal system, a single, low-level crime can ruin an individual’s life forever, people are forced to serve sentences for acts that are no longer illegal, and even a sealed conviction or an arrest with no charge can jeopardize job, housing and volunteer opportunities.
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This virtual culture of incessant, uncompromising remembrance and recrimination has seeped from our screens, affecting the kinds of conversations we are willing to have in public, and with whom.
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Every day, we depend on our devices to store every photograph, every video, every file. We store all these things because we have learned a bit too well that it is important to remember, to archive, to keep receipts and screenshots. To create a faithful, digitized log not only of our own lives but also of those around us
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we have been very good students of memory. So good that we have, I think, forgotten what all our memory is for — that it can guide us to choose justice over vengeance
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Revisiting the forgotten idea of oblivion would give us permission to reconsider our unthinking overdependence on memory and perhaps to begin to let go of all the data, digital and otherwise, that we do not need
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our personal and political memories, which, left to fester for too long, can corrode and transform, causing us to lose sight of their original force and feeling.
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The unique power of oblivion is that it does not forgive the crimes committed on one side or the other, but rather consecrates and memorializes the profound gravity of the wrongs. It demands accountability and refuses absolution, yet it rejects the project of perpetual punishment.
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Historically, appeals to oblivion offered political communities the prospect of rethinking the present, presenting a rare opportunity to re-evaluate and confront societal divisions.