Sunday, February 21, 2021

A Poor Fashion Choice


I’ve never been into fashion because I always figured it was just another way the elite were trying to dictate how we should live. Not bad enough that they were always telling us how to organize our society or who we should bomb, they wanted to dress us, as well. And as a straight, white, blue-collar male, I figured fashion had little to do with my type.


But in the 21st Century, I can’t help noticing us Joe Six-packs are as much victims of fashion as anyone. I see it everywhere I look nowadays among aging males with beards, bellies, and calloused hands, wearing all kinds of apparel with the letters HD prominent in order to denote the name brand. I never thought I’d see the day where my fellow boilermakers were making me feel self-conscious about my sartorial choices.

 Another new fashion choice I’ve noticed among my fellow metal fabricators recently is the faded or darkened U.S. flag. I see it everywhere, but nowhere so much as when it is used to cover people’s mouths and noses in this, the Covid-19 era. I think it is the gun-owner’s way of subtly protesting the need for masks, a way of saying that their rights are being trampled by the pandemic without actually resisting.

 I deem these darkened or damaged flags a fashion statement rather than a political one because there is no explicit ideology or cause tied to it, just a posture. It is no BLM or Gay Pride or Blue Lives Matter flag. A political statement is an explicit statement. A fashion statement may be a statement, but it is a subliminal one, one not fully or perhaps even partly understood by those who engage in it.

 The underlying statement made by this current darkened flag fashion seems to be a commitment to a particular narrative of our nation no matter how tattered or dark it becomes. It is a narrative they must have picked up when they were mere children and never developed or modified since then, a narrative best symbolized by muscle cars, Rambo, and professional wrestling. I like a 440 big block as much as the next guy, but I recognize the days of Superbirds are never coming back. I'm not going to mistake nostalgia for patriotism, nor am I going to get all Goth about it.

 I had notions of what the flag stood for when I was young, too. I remember how pretty the U.S. flag looked to me. I was 10 years old during the Bicentennial when patriotism was on the rise. It was a time for looking back at two hundred years of history, and as we prepared for the anniversary, we prettied up our nation. In the same way as we might dust off ornaments we are to use for a holiday, everything American was dusted off to make it look new and bright and vibrant. I remember our fire hydrants were painted up to look like patriotic figures like Uncle Sam and Abe Lincoln. I remember, even though our country was two hundred years old, that we were giving it a careful makeover to ensure that it was in proper shape to meet the future. We were celebrating the past because it had stood the test of time and felt our country was poised to thrive for another two hundred years.

 The flags on display were new. Their colors were sharp, vivid, distinct. There was a richness to be found in the simple reds and whites and blue. There was a crispness to the material. It made a child feel good to be American

 Flashforward to a present where few people would know how to put a decent crease in a pantleg. The flag they wear—which was never meant to be worn—is a mockery of the one I knew. It is menacing. It’s unsettling the way Nazi sculpture is unsettling. Like fascism, it does not stand FOR something but seems to stand AGAINST something. Anything. Everything. It is nihilistic. I can only imagine how a child feels who sees one of these dark flags.

 I find the notion of embracing a worn and faded flag, rather than repairing it or sewing a new one, to be unhealthy. It’s like sticking to a diet of cheeseburgers after your third heart attack. And being proud of it. It’s like trying to fit into the same clothes you wore in high school when you’re fifty. It’s like never really letting go of your first love and never finding happiness. It’s like failing to adjust to a new environment. It’s like not feeling the need to improve yourself but instead resting on former glory. That dark flag is like Al Bundy sitting on his couch telling you how he won the big game back in high school.

 Like I said though, I don’t think the black flag is an overt statement of politics but a subliminal expression of a mood or trend. People have flirted with fascism as fashion before. I wouldn’t accuse those who sport the dark flag of being fascists but I won’t approve of their fashion choice, either. And if it is in fact a political statement, I don’t much care for it. I’ve always been suspicious of those who use fashion to announce their political beliefs because I’ve always seen it as posturing over substance.

 My suggestion to those who wear a darkened or faded flag because they identify with it is this: delve into the history of the United States with an open mind and an open heart. Do not seek to deny or white wash the darker elements, but find the ideas and moments in our history that make you feel good. Not necessarily proud, because pride is the worst of the deadly sins, but something that makes you feel good. And then carry that into the present and see how it relates to today. Because if something makes you feel good—not proud or superior—it very definitely has value in the present. Take the very positive feeling you have from being a part of the United States, and use it to create something positive in the present that will make future Americans proud of the country they happened to be born in.

 But for God’s sake, the future will not look back proudly at an ugly and menacing flag like the kind you’re covering your face with.

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Tuesday, February 16, 2021

What Can Hamlet Tell Us About Reparations?


Great literature can teach us a lot about life. Take for example, Hamlet. There is a scene in it where Claudius contends with his guilt for killing his brother, Hamlet’s father. There is honest regret in his words and a desire to pray to God for forgiveness. He states his moral dilemma thus:

 Then I’ll look up, my fault is past.

But, O, what form of prayer can serve my turn? “Forgive me my foul murder?”

That cannot be for I am still possessed

of those effects for which I did the murder.

My crown, mine own ambition, and my queen.

May one be pardoned and retain the offense?

In other words, he realizes it is useless to pray for forgiveness when he is unable to let go of what he has gained by his brother’s death. He then goes on to say that perhaps man’s justice might let him get away with it, but God surely sees through his lack of repentance.

 Actually, Claudius sees God as the sterner judge, but He is far more merciful than man can be. For as Claudius speaks, Hamlet looks on, planning to kill him where he kneels. Hamlet is now convinced that his uncle has killed his father. He sees Claudius seemingly at prayer, seemingly contrite, and pauses. He does so not out of pity but with the thought that if he kills him as he is praying for forgiveness, he will be forgiven and go to Heaven. Hamlet does not simply want to kill his Uncle, he wants to make sure his Uncle spends eternity in Hell for his crime.

 No, it is far wiser to depend on God’s mercy than man’s. But Claudius realizes even God will not extend mercy to one who yet retains the rewards gained by his crime. Even someone so horrible as to engage in regicide and fratricide can yet see this clearly.

 Let’s for a moment extend the story into the hypothetical. What if both Claudius and Hamlet survived to have descendants? Would the children of Claudius be without sin if they too held possession of the crown and the castle that by rights belonged to Hamlet and only came to them through murder? I was never fond of the Biblical passage that talks about God “visiting the iniquity of the fathers upon the sons to the third and fourth generation” but it seems appropriate in this circumstance. What was unjustly taken will be a source of contention until the crime no longer rewards the guilty.

 I think about this when hearing people so lightly dismiss the past injustices suffered by others. “African Americans were slaves,” they say, “but that was a long time ago. No one alive now experienced that.”

 But an injustice must not merely be undone but rectified. Atonement must be made or it will hang over even generations that had no part in it. For if they are still possessed of the effects of their ancestors’ crimes, can they be forgiven by God let alone man?

 But perhaps your family came to America after slavery was outlawed. You possess no land that was farmed by slaves. Surely you owe no debt.

 Yet the land you now own was once the land where others lived. They did not leave voluntarily. Because of the sins of others, you now have what you have. So long as you participate in the spoils of a sin, you share in the guilt.

 Even if you are a poor white person with no land and little wealth, you share in the guilt of those who have unjustly taken from others. The phone you use contains minerals mined by children in Africa. The food you eat was farmed by itinerant labor. The beans that make the coffee you drink were picked by exploited peasants. Much of the clothes you wear were made by children or by those whose ability to earn a living will be used up at an early age.

 But let us put aside the question of what we owe to our fellow man and to man’s justice. Let us ask what debt we owe to our very planet. How can we claim to own what we have obtained by her rape? The crimes we are committing now will be paid for by all our children, who will never share in the wealth we created by our planet’s destruction. What possession is worth retaining in the light of the punishment we will pass on to our children’s children? How can we hope to gains God's forgiveness, let alone theirs? 

 Our choice, as it was for Claudius and as it would have been for his descendants if he had had any, is a choice between seeking God’s forgiveness and keeping all we have acquired through theft and murder. As Claudius realized, it is not an easy choice. In his case, it would have meant abandoning his crown, his wife, his wealth, his renown. In our own case...well, that is what we must decide. As Dietrich Bonhoeffer would say, there is no cheap grace, no easy path to God’s love.

 It is surely the easiest path to say we need not account for sins of the past, sins committed by those long dead. But until those who continue to benefit from such crimes make an earnest attempt to redress them, an earnest attempt to foreswear all that we possess through those crimes, even if they were not committed by us, we will of necessity continue to participate in those sins. As with Claudius’ and Hamlet’s hypothetical descendants, that which was taken by the father must be defended by the son, one generation to the next. Until the day that God’s or man’s judgment is exacted.

The choices are stark. Claudius’ choice was between repentance or continued killing. If Claudius had passed his ill-gotten gains to his children, he would have passed along with them the need for generations of subjugation of those who were dispossessed. Our choice is not so different. The path forward will not be easy—as it has not been easy for generations of those who sought forgiveness while possessing the offense—but it is not obscure.

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