Right wing patriots love their country in much the same way that an abusive spouse loves his wife.
“I love you baby, now do what I say or else!”
When one of those participating in the riots on the 6th picked up a flag used it to beat an officer, that struck me as rather par for the course. Independent of all the other crap perpetrated by those engaged in this insurrection, Francis Stager’s choice of a weapon might have seemed ironic to some, but for me it actually seemed rather telling. An American flag used as a weapon makes a fitting symbol for right wing politics.
It makes a fitting symbol of right wing patriotism.
Peter Stager beat Capitol Police Officer with American Flag
Credit: FBI
This morning I started thinking about another image of a flag used as a weapon.
Was it the hard had riot of the Nixon era?
No.
After digging around a bit, I fount it. This iconic photo, “The Soiling of Old Glory,” captures a moment in the busing riots of 1976. This time the flag wielder was a student upset that his friends would be bused away in an effort to desegregate the schools. His target wasn’t a cop, it was a random African-American.
Luckily, he missed!
I don’t know if Joseph Rakes, the flag-wielding student, fits the right wing stereotype quite so well as Francis Stager, but the meaning of the moment seems comparable enough. As does the outrageous nature of the action. You’d be hard-pressed to avoid seeing in either conflict some sense of the defense of privilege; harder to still to find any meaningful excuse for the decision to turn the arguments of the day into a physical assault against a momentarily defenseless victim. Whatever the cop might have done in some other context, he was hopelessly outnumbered when Stager attacked him. Ted Landsmark, the black man in the 76 photo hadn’t done a damned thing; he too was hopelessly outnumbered and already realing from another blow. Neither deserved to be attacked with a deadly weapon.
Not any weapon.
Still, the weapon in each of these cases does seem to make a statement.
Institute of American Indian Arts (Photo compliments of Moni)
Not everyone really appreciates just how powerful the ritual of standing for the National Anthem really can be. I got a real sense of this when I was 14. My Jr. rifle team won the Wyoming-state BB-Gun finals, which earned our way to the International BB-Gun Championship in Bowling Green, Kentucky. …on July 4th. As the child of a career military officer, I was always happy to stand for the Star-Spangled Banner or to recite the Pledge of Allegiance, but standing there during the final ceremonies, the whole thing took on a whole new layer of meaning for me. That time, I had my heart in my throat. That time, the whole ritual moved me nearly to tears. I loved my country so much, and at that moment, putting my hand over my heart for that beautiful song was absolutely the most perfectly meaningful expression of that love I could possibly imagine doing.
There was something extra meaningful about the whole experience that came with doing it in the context of a sporting event. Granted the International BB-Gun Championships were really more of a national context with Mexico and Canada thrown into the bargain, but being 14 and all, I was happy to go along with the rationale. In some sense, I was representing the country whose National Anthem we stood for. That gave the whole thing so much more power. The ritual lent extra meaning to the contest, and the contest gave more meaning to the ritual. On that day, for me anyway, the National Anthem was a deeply spiritual act. So, I can definitely understand the power that ritual must carry for many as it is done in sporting events all across the nation.
I can only imagine what the Anthem must mean for professional athletes who stand for the anthem before great audiences in the course of their career, but I do imagine the sense must be a little bit like the one I had at 14. I really cannot imagine what it must mean for servicemen who stand for the Anthem in the service of our country. Full stop. I really cannot imagine what it must mean to them. It must be a very powerful experience. What could one possibly do that would express their love of country more than standing for the Anthem?
…except perhaps taking a knee for it instead.
Seriously! Is it just me? Am I the only one who finds the whole protest oddly dignified, almost deliberate in its respect? Taking a knee could as easily be a gesture of fealty as one of protest. I can think of way more vile ways to disrespect the flag than kneeling respectfully and waiting patiently for the the completion of the Anthem. This protest almost seems like a gesture of respect in itself. Watching Colin Kaepernick and the others take a knee instead of standing, I always get strange sense that this supposedly anti-American gesture of contempt for America is at least a little bit like a gesture of love in itself.
But that’s just my sense of the gesture. Neither the iconography of the protest, nor the love of country are really the point of course, but the real point is hardly one that ought to threaten anyone’s sense of patriotism. Hell, I don’t see any reason why those standing with their hands over their hearts should be the least bit ashamed to do so beside someone who was taking a knee.
Unless of course they chose to ignore the reasons for taking a knee in the first place.
It’s not as though Kaepernick has been silent about his reasons for doing this. It’s not as though, he has been just trolling the nation along with those who love it. I don’t see the man laughing at our collective discomfort. This same is true of others who’ve taken up the practice in his absence.
This protest was always about police violence, about the unnecessary deaths of black men at the hands of police, and that’s as good a reason to protest as any that I can think of. It’s the sort of thing people ought to care about, and those who choose to ignore it are far from proving their patriotism. With or without a hand over their hearts, those who insist we ignore the issue demonstrate little love for their nation at all.
It’s important to realize that those who insist on treating the protest as an insult to the nation are far from showing healthy love for it themselves. The likes of Tomi Lahren or the Manchurian Cheeto castigating the protesters for disrespecting the country do little but show how easily love can be confused with abuse. Right wing nationalists love their country in much the same way that an abusive husband loves his wife. Their professions of love always come in the form of demands, demands that others do their bidding. Those talking about how ungrateful (black) celebrities are when they protest demonstrate little but their contempt for the actual successful of African-Americans who have worked every bit as hard for that success as anyone else. And there is something perfectly appropriate about the pledge as they understand it. It is an obligation to the underprivileged among us to shut up and love the nation without complaint. This is not patriotism. It is abuse.
And abuse wrapped in a flag is still abuse.
I am well aware that folks have good reason to be skeptical of those who’ve brought the issue of police violence against minorities to public attention in recent years. Some terrible things have been done in the name of Black Lives Matter and other left wing protesters. I also expect that some of the cases of alleged police abuse reflect instances in which the police in question were doing their job as best they can, their very difficult and very dangerous job. I can definitely understand a desire to support police against undue attacks from radical protests. And yet, I keep coming back to this one question; with all the footage and news reports of various cop shootings, beatings, etc., are there none that merit genuine concern? Are there no instances in which the actions of the police seem excessive? Even when the decision to pull the trigger seems justified in the heat of the moment, are there no questions about how it got to that point? Are none of these worthy of reconsideration? No police practices or policies worthy of reconsideration?
None?
I expect most of us can think of at least a few instances in which the actions of police officers on the street or correctional officers in the prison system are indeed questionable. It is precisely those instances which the right wing response to Black Lives Matter and/or protests like that of Colin Kaepernick are intended to keep from public scrutiny. Th right wing leaders are not saying that we should take care to distinguish actual police abuse from sensationalized instances of cops doing what cops do. What the right wing echo chamber has consistently done throughout the media curve on this issue is to demonize the protesters and insist that we support the police, categorically, across the board, with no damned exceptions. In effect, the likes of Sheriff Clark, Joe Arpaio, or the pathetic traitor who now disrespects the White House with his every breath are demanding that we refuse to distinguish actual police violence from proper execution of the job. These people are not defending good cops. They are defending bad cops. And they have been doing everything in their power to make sure that the rest of us cannot tell the difference.
It’s not a coincidence that the same people who don’t want us to put much scrutiny into the actions of cops on the beat are also big fans of civil asset forfeiture and private prisons. By means of the first, police steal from private citizens. Let me repeat that, by means of civil asset forfeiture, the police steal from private citizens. By means of the second, government cronies steal from the rest of us to line the pockets of those manning these prisons, the same prisons holding countless people on unnecessary drug offenses. Hell, these are the same people who want to arm more of the police with military grade weapons. This too costs money, money spent on both serious crime and frivolous crime (which are often much easier to prosecute). The police state is big business. And Americas right wing hacks do NOT want the rest of us messing that business up. They don’t want the public to sort their crimes from the actions of law enforcement genuinely serving the public interests. They want the public to buy their policies and fund their budgets in the heat of a fever, Hell-bent on getting more law-enforcement, law-enforcement of any kind.
This is why the right wing wants to silence the protesters. This is why the wanna-be dictator in chief is demanding the NFL do something about those taking a knee. It isn’t because those taking a knee at a ball game are unpatriotic. It’s because those demanding their silence are themselves without a public conscience. It is because they are working very hard to make this country more dangerous for all of us, starting those of darker skin.
The right wing response to these protests has been a calculated attempt to turn those standing with their hands over their hearts against those taking a knee. They want those feeling the surge of straight-laced patriotism in all it’s apple-pie glory to mistake public conscience of those those taking a knee for something sinister and disloyal. It is a perversely ironic response to the protests. It simply isn’t those taking a knee here that betray their country.
When Dances With Wolves came out in November 1990, audiences throughout the country cheered as Kevin Costner and his Lakota friends killed U.S. soldiers in one of the final scenes of the film. The Lakota in this film were decent (perhaps noble?), and the soldiers had been as contemptible as any character could be. More than that, the soldiers were emissaries of an aggressive nation bent on taking everything Costner’s Lakota friends had. Nothing could have been more obvious than our loyalties at that point in the film. Of course we rooted for the Indians!
Two months later, American troops attacked Iraqi forces that had taken Kuwait, and Americans cheered as bombing attacks appeared on CNN just about all day every day for some time. Iraqi treatment of the Kuwaitis had been cruel and Saddam Hussein posed a threat to world peace comparable to that the great Hitler (as some would have it anyway). Nothing could have been more obvious than our loyalties at that point in history. Of course we rooted for the American forces!
The transition always appeared to me rather seamless. It was a very disheartening moment, an indication of just how powerless the left wing critique of American imperialism had been. Seeing audiences cheer on the Indians in Dances With Wolves, it seemed as if for once, the American public had gotten the message, at least one some level, and then they went right out and repeated all the same mistakes over again. Just as sensationalist accounts of Indian atrocities had once fueled military aggression against them, lurid stories of Iraqi conduct fueled support for military action in the Gulf War. And once again, America expanded its military presence in the world, to what end, we are still learning.
There are differences between these stories of course, and we could haggle over the details, but I’m not particularly interested in debating the Gulf War here. What concerns me is the question of which difference made the distinction matter? I can’t help but think that difference was time.
I would say that the critical difference is also a question of entertainment versus reality, but of course few war movies have provided near the entertainment value that the Gulf War presented to the American public. Whatever else that conflict represents, it was also a tremendous achievement in the theatrical violence. Plus, the conflicts depicted in Dances With Wolves have real world analogs. The specifics may have been fictional, but the issues in question were quite real. no, the difference is time. Dances With Wolves depicts a conflict most Americans believe to be over, and that makes it safe to flirt with critical appraisal providing it isn’t going anywhere.
Dances With Wolves was a story about America’s past. Cheering for the Indians in a fictional skirmish about an event long ago didn’t pose much of a personal cost for the average American. Sure, there may be some jingoists out there who really couldn’t stomach the thought that any aspect of American history had been anything short of a gift from God himself, but any discomfort they might have felt at the final scenes of Costner’s epic was surely the price of their own extremism. More folks could flip loyalties for that one brief moment, and then flip them right back again when push came to petro.
That’s hardly an unusual transition. It’s as easily done as shifting from present to past tense when the topic of Indians comes up in a conversation, or shifting from particular issues to a great big general narrative about the history of Indian white relations. The hat trick is of course the phrase; “what we did to the Indians.” What continually fascinates me is its appearance in otherwise focused conversations. You could be talking about some specific policy and its impact on some specific native community RIGHT NOW, and the next thing you hear is someone telling you that they really think it’s sad what ‘we’ did to the Indians.
…except the past tense undermines the ‘we’ part. Those saying this know very well they aren’t including themselves in the damned ‘we’ of that sentiment, not really. A good portion of the times I’ve heard this, the impact of the utterance was precisely to shift the conversation away from anything that ‘we’ really could do anything about today. And that is of course my rather long winded point; it’s easy to root for the Indians in Dances With Wolves, much easier than it is to support them in present, and much easier to support them than it is to question attacks on any prospective enemy we have today. Whether it be casinos, tribal mascots, or tribal jurisdiction, the same folks who will happily root for the Indian in a fictional battle set in the remote past are much less likely to support the native side in present day conflicts. As to foreign policy? Well…
Bombs away!
But let’s stick with Indian-white relations for a bit. You can see the whole transition in a stanza from one of Alice Cooper’s more obscure songs, but to get the full effect, you have to listen to the full tune. (Don’t worry; it’s one of his less shocking pieces.).
In case you missed it, the relevant lines are as follows:
I love the bomb, hot dogs, and mustard.
I love my girl, but I sure don’t trust her.
I love what the Indians did to Custer.
I love America.
There they Come. There they go.
– Alice Cooper
The line about Custer fits with the rest of Cooper’s rhyme scheme, but the line about Custer is a bit of a thematic twist. The over-the-top jingoism of Cooper’s song seems inconsistent with the celebration of a set-back to the march of American history. We wouldn’t expect Cooper to root for the other side. And then suddenly, he isn’t cheerful at all, or at least the song isn’t, as we hear an Indian war-party come and go accompanied to faux-Indian music right out of the movies. He drops his rhyme scheme and sings almost as an aside, “There they come,” and then “there they go.” And thus a line about the demise of Custer and his troops becomes a comment about the proverbial vanishing Indian.
It’s safe to root for him, because he’s vanished.
Cooper’s song celebrates an Indian victory in order to mourn a Native loss, and of course that loss is precisely what the voice of the song calls for, the removal of an obstacle to the America cooper loves so much. And then of course the song picks up again as Cooper continues to celebrate all-things red, white, and soldier blue. It seems likely that Cooper’s treatment was deliberately ironic; it seems equally unlikely that he appreciated the full depths of that irony.
I don’t think Cooper’s attitude is at all unusual. I’ve heard similar sentiments many times. I understand why my old professor, a Choctaw celebrated the Custer’s last stand, and I understand why Lakota and Cheyenne do today, but they are celebrating a victory, something their people did right. Folks like Cooper are celebrating a loss, and one has to wonder just what they think that loss means?
As with any other great cultural icon, what is said of Custer is often really said of other things. At this point he seems to stand in proxy all of western history. The man has always had his critics, but it was probably the movie Little Big Man that taught the public to think of him as a raving lunatic. The Custer of this film is as ruthless as he is incompetent, and he is clearly the voice of western expansion. In the real world, it was Horace Greeley who advised young men to go to the West. In Little Big Man, it is Custer who tells the main character, Jack Crabb, to go West. It is Custer who carries out the most horrible atrocities of the film, the ones which make that migration possible, and ultimately, it is Custer (along with his troops) who will pay the price for Western expansion.
I grew up with that vision of a Custer in mind, one shared by multiple sources of popular culture in the 70s and 80s. I can’t recall meeting anyone personally who defended Custer in my youth, not once. From time to time, I heard or saw echoes of Custer’s previous incarnations in popular culture, the heroic Custer of Anheuser Busch or the onion-loving Custer of some old movie whose name I’ve long since forgotten. I could easily think that heroic vision as deluded, but of course that was a Custer who belonged to someone else, one who had been slain literally and figuratively on the screen of Little Big Man.
While we can haggle over the facts of Custer’s career and the details of his final battle, the successful caricature of Custer doesn’t facilitate a pro-native view so much as a an easy dismissal of the larger problems of American expansionism. This is where Little Big Man fails in its politics. (It was of course also a commentary on Vietnam.) In framing the horrors of American Indian policy as a reflection of personal lunacy, the movie invited us all to feel far too much relief at Custer’s ultimate defeat. It’s simply easier for all of us if Custer can take responsibility for all the horrors of America’s Indian policies, easier because he lost, and in his loss, folks can well imagine that he carries those horrors with him into the grave.
To be sure films like Little Big Man and Dances With Wolves call attention to larger problems, but they also point to a way out which all too many Americans seem to have taken, the belief that the ugly side of American military can be laid at the feet of the occasional lunatic clad in buckskin.
Or perhaps to a cigarette puffing soldier who lost her moral compass somewhere along the way.
For some folks that must be an easy one to answer. For at least a few of us it is a bit more difficult, not the least of reasons for this being the hint of blackmail in the question. Few things will chase off ones affections quite so effectively as the feeling that one is being bullied into it.
It hasn’t always been that difficult.
I remember a particular July 4th (1980, I think) when it was particularly easy for me to say how I felt about my country. I and my rifle team were representing the state of Wyoming at the Daisy International BB-Gun championships in Bowling Green, Kentucky. (As I recall, teams came from 48 states plus Mexico and Japan, …hence the “International” part of a primarily American contest.)
Those that have read my comments about the rights of gun-owners (or at least about some of the crap–rhetoric produced in support of those rights), might wonder just what I was doing at such an event, let me just say that I was a very different person at 14. I should add that the NRA was also a very different organization at the time.
If your guessing that a double-dose of God and country were part of that ideology, then you are guessing right. With the whole shooting contest falling on Independence Day, you can imagine what the night’s festivities were like. The fireworks were spectacular, and spectacularly close. Bits and pieces fell on us as we looked up in the sky. But long before that bit came the Star Spangled Banner. Standing there, with my hand on my heart, representing my state, I couldn’t have loved my country anymore without causing something to pop.
That was many years before college, before reading certain books, before meeting certain people, before I developed a grasp of the news, and well before I had come to see Ronald Reagan as anything but the best damned President ever to eat a jelly bean in the Oval Office.
It was also well before anyone had ever suggested that a dirty commie like me ought to go live in someplace like China.
Faced with that one, I always wanted to respond with something along these lines; “I live in a Constitutional Democracy where I get to say what I want about m government; if that doesn’t sit well with you, then why don’t you leave!?!” That probably wouldn’t have been the most constructive thing to say, but it would have felt good. …I honestly don’t remember if I ever actually said that, or even if I had many real chances to. I just remember that it was always the response that jumped to mind in the face of the love-it-or-leave-it gambit.
What my pet response does reveal is a conventionally liberal sense of patriotism, a notion that for all it’s problems, American government embodies some principles worth keeping, principles that may help us sort the problems for that matter. The point of this line of thinking was at least partly to take (or perhaps to take back) ownership of the values turned against me (and others) in such rhetoric. It was also, at least partly the emotional response of someone who actually did love his country, perhaps even enough to simply lash out when called on the issue.
***
Which reminds me, somewhere the Lakota writer, Vine Deloria Jr. once wrote that one of the ironies of American patriotism was that it could be expressed both by waving a flag and by burning it. …Deloria could be a very wise man, indeed.
***
I don’t know that I fully embrace that conventional liberal account of this country anymore. The classic themes of liberal politics now compete with criticisms far more sweeping than that, a sense that some of our nation’s problems are beyond the scope of its present virtues. This is perhaps one reason why my July 4th posts are typically filled with self-reflection rather than unabashed celebration.
…although I really just don’t do unabashed celebration.
In the end, I would have to say that I do love my country. I love my country in much the same way that I love my family. Growing up, it is easy to believe in the exceptionalism of one’s own kin, to think of them as standing a head taller than others in one form or another. When you are a child, it is easy to think of the differences between other families one’s own as confessions of sorts on their, each deviance from one’s own model being a flaw in the make-up of other families.
There comes a day (let us hope) when the illusion falls away and one comes to realize that his own father is not necessarily the wisest, bravest, and strongest man that ever lived, that Mother’s love is not quite as pure as a field of fresh snow, and that one’s siblings are not truly unique in their virtues. There comes a time, when one learns to see in the flaws and personal squabbles of his family a fatal case against its superiority. Each of your kin has their merits and their flaws, but what neither you nor any member of your family can really claim is an exalted place above the world of others. And for most of us (again, …let us hope) one goes on loving his family long after realizing this.
You go on loving your family, not because you are deluded about their special qualities, but because they are yours. You feel their heartaches in your own chest, their victories in your own smile, and their frustrations in your own pulse. So too with one’s country. Much as a running feud with a sibling, complaints against your country become yet another source of connection to it, and if you allow this to happen, one which ties your aspirations to the welfare of the nation.
I should add I don’t see anything particularly noble in this sense of affection. I certainly don’t see it as obligatory, and bear no ill-will against those that don’t feel it. I won’t be sneering at those for whom this ambling excuse for a post doesn’t resonate. It’s just my own sense of how I feel about my country. I do love it, not because I think it’s exceptional, but because it is mine.
July 4th came a little early for me this year, or at least I found the American flag playing an unexpectedly prominent role in my weekend. The first occasion to think about the Stars and Stripes occurred at the Rodeo de Santa Fe on Saturday.
We arrived just a few minutes before the announcer asked the crowd to rise for “the most beautiful flag in the world.” He went on to tell us that people in other parts of the world look to it as a symbol of freedom. In just a few moments, a young lady with a beautiful voice begin to sing the National Anthem, but I have to admit I was already out of the moment. There was something about the tone of the introduction that had me a little on edge.
The announcer presented himself well and genuinely enhanced the overall experience of the rodeo, but I personally like my patriotism without a dose of jingoism. Hell, I could live with the description of the Star Spangled Banner as the most beautiful flag in the world. People in other nations might say the same of theirs, but if patriotic sentiments made their appearances solely in such expressions, then all my concerns about the matter could be resolved with a wink and a chuckle.
No harm – no foul, as far as I’m concerned. But of course, that wasn’t all…
When I heard this same announcer say; “(America) love it or leave it,” I have to admit I was genuinely displeased. That is the sort of chip-on-the-shoulder patriotism that I can do without. Granted, this sort of expression was not entirely to be unexpected at a rodeo, an event that out-Americans apple pie. But perhaps that was the problem; this little bit of verbal shadow boxing was quite unnecessary. It’s one thing to get aggressive when facing opposition, but when you’re doing your own thing amongst folks with a similar outlook, and its going well, and people are enjoying themselves, I can’t help thinking that a simple invitation to find some positive value in the flag and the nation would be the way to go.
The thing that really caught my attention was the claim that others around the world look to the American flag as a symbol of freedom. To be fair, I expect some do, but I also expect some don’t. Standing there waiting for the national anthem to begin, I couldn’t help wondering how far I would have to go to find someone who might find the flag just a little ominous.
As it turns out, I did not have to go far at all.
The next day, I found myself standing with a group of friends and coworkers in the Catholic Church at Taos Pueblo. The gentlemen showing us around the Pueblo called attention to the clothing upon the saints at the head of the church. He told us it wasn’t modesty that required the clothing; it was there to cover burn marks, burn marks dating back to first days of American presence in New Mexico. To his ancestors, the Star Spangled Banner had first appeared as a symbol of occupation. To say that this occupation had been traumatic would be putting it mildly.
The Taos Revolt of 1847 carried all the horrors one might expect from a local outbreak of violence. The first Governor of New Mexico died horribly in the early stages of the revolt, as did many others who took office under the new territorial government. For the residents of Taos the revolt ended with the shelling of their church and the killing of around 150 rebels. A number of executions would soon follow.
One needn’t feign naïveté about the role of any participants in the brutal events of that conflict, or any other. We needn’t believe in the moral superiority of any participants in that war. It is enough to understand that the events of 1847 have left their mark on the Pueblo, quite literally in fact. It is there in the relics of the contemporary church, and it is there in the ruins of the old church still standing in the village. It should also come as no surprise to find that such events might color the meaning of the flag to residents of the Pueblo.
I don’t mean to suggest that the meaning of the flag can be reduced to violence and oppression, and I really don’t think that is what our host in Taos meant to suggest either. His story was enough to remind us of the power that symbol and the nation behind it have to inflict harm on others, and to suggest that the consequences of such harm can be far more reaching than people often imagine. I think there is a lot of room for patriotism in places where such stories are told, but I do wonder if there is any room for those stories (or folks who care about them) in places where people are reminded that they must love America or leave it
There ought to be.
***
Cameras are strictly forbidden at Taos Pueblo which is why none appear in this post. For a quick brush-up on the Taos Revolt, I consulted a piece by the state Historian of New Mexico, William H. Wroth.
