The Excavator
July 16, 2010
It is obvious to every human being in the world that something is wrong in America, where the fate of a sports star is given prime-time attention on national television, while the fate of criminal bankers on Wall Street goes unreported, unmentioned, undecided. If John F. Kennedy was alive he would probably tell Americans: Ask not what Lebron James can do for your city’s basketball team; ask what Wall Street has done to your city’s dreams and hopes.
Instead of a Kennedy, or an Andrew Jackson in the White House, there is a callous, fake, and devious politician that does not have any loyalty to his country, or any inkling of patriotism.
Instead of a Kennedy, or an Andrew Jackson in the White House, who called the private banking establishment a “den of vipers,” there is a callous, fake, and devious politician that does not have any loyalty to his country, or any inkling of patriotism. He golfs with big banksters, and delivers speeches written by top elitists. The man is so emotionally shallow that he can’t articulate the nation’s anger and distress about the state of the economy without the use of a teleprompter. He isn’t just missing a beat; he’s missing the entire song. And even when he is able to stir some emotions by appealing to people’s distrust of Wall Street, his words are no more authentic than those that are written for a Hollywood film actor. What’s even more scandalous is that he is manipulating the little public support that he has for a corrupt globalist political agenda that he was groomed early on in his political career to carry out.
What else can be said about such a despicable liar as the current President of the United States? Is he aware of the magnitude of the fraud that he is perpetuating on the American people, and on mankind? Does he perceive what penalties lie ahead for him by continuing to insult the American people’s intelligence and sovereignty? Do the American people fully understand the implications of his lies about the wars in the Middle East, 9/11, Wall Street, and the new corporate order agenda? If they did, they should impeach him now. Right now.
Writer and historian Thomas Carlyle warned in his 1850 essay, “Stump-orator,” about men like Barack Obama, and other deceptive politicians, saying that they must not be followed, but exposed, and forever shamed. Carlyle:
“Alas, the palpable liar with his tongue does at least know that he is lying, and has or might have some faint vestige of remorse and chance of amendment; but the impalpable liar, whose tongue articulates mere accepted commonplaces, cants and babblement, which means only “Admire me, call me an excellent stump-orator!” –of him what hope is there? His thought, what thought he had, lies dormant, inspired only to invent vocables and plausibilities; while the tongue goes glib, the thought is absent, gone a-wool-gathering; getting itself drugged with the applausive ‘Hear, hear!” –what will become of such a man? His idle thought has run all to seed, and grown false and the giver of falsities; the inner light of his mind is gone out; all his light is mere putridity and phosphorescence henceforth. Whosoever is in quest of ruin, let him with assurance follow that man,” (Carlyle, Latter-Day Pamphlets, pg. 181).
How long will the world listen to anything that Obama says, or any other puppet lined up behind him who will continue the same agenda of permanent war, permanent spying by the sate, and permanent ownership of society by private banks and corporations? How long will you go along? How long will I?
Why aren’t there more individuals in the U.S. government like Thomas A. Drake and Sibel Edmonds? More talk show hosts on radio like Alex Jones? More journalists in the media like Russ Baker? More news anchors like Amy Goodman? More writers like Arthur Silber and Chris Floyd? More soldiers like Hugh Thompson, Jr.? The world needs bravery, and courage above everything else. Truth-tellers are the peacemakers. They are loyal to a higher authority, to human rights, to the rule of law. Obama, and the U.S. government have zero authority. Dissent against such a criminal state, and the corrupt politicians who serve it is not an act of unlawful rebellion, but an act of true citizenship; a reminder to petty tyrants that draconian laws will not be tolerated by free men and women.
In the book, “Crimes of Obedience: Toward A Social Psychology of Authority and Responsibility,” authors Herbert C. Kelman and V. Lee Hamilton emphasize the power to say no to state sanctioned criminality that every human being is born with. Following orders is not a valid excuse. Avoiding individual responsibility is cowardice. They write; “Crimes of obedience are a consequence of authority run amok. They become possible when individuals abandon personal responsibility for actions taken under superior orders, continuing to obey when they ought to be disobeying,” (Kelman & Hamilton, 1989, pg. 20).
For much of the book, Kelman and Hamilton focus on the breakdown of morality, and the human fear of state authority that had allowed the My Lai Massacre to take place, but at the very end they recount the hopeful story of a French village called Le Chambon that housed German and Eastern European Jews under Nazi rule:
“A deeply moving demonstration of the power of social norms against dehumanization was provided by the small Protestant village of Le Chambon in southern France in the years 1940 to 1944, during the period of the Vichy government and the Nazi occupation (Hallie, 1979). Under the leadership of their pastor, the villagers organized themselves into a place of refuge for victims of persecution, most of whom were Jews–and not even French Jews, but refugees from Germany and Eastern Europe. At great cost and in the face of enormous dangers, the people of Le Chambon established houses of refuge for children, sheltered refugees in their own homes, provided them with identity and ration cards, took care of their needs, and helped them escape when the necessity or opportunity arose. Through their efforts, thousands of children and adults were saved from arrest, deportation, and certain death. Many factors combined to launch and sustain this project of organized resistance to government authority: the history of the Protestants in France; the Chambonnais’ sense of obligation to a higher, religious, authority; the character of Andre Trocme, the pastor, and the villagers’ relationship to him; the solidarity of the community. But the motive force behind the resistance, according to Philip Hallie, was the concern for individual human beings shared by the community’s leaders and members–a concern marked by an attitude of caring, a responsiveness to others’ pain, and a sense of duty to help human beings in need. The Chambonnais refused to go along with attempts to dehumanize the victims. When Andre Trocme was informed by a high official about the need to deport the Jews, he replied: “We do not know what a Jew is. We know only men” (Hallie, 1979, p. 103). This response contrasts tellingly with Lieutenant Calley’s statement, cited earlier: “I did not sit down and think in terms of men, women, and children. They were all classified the same . . . just as enemy soldiers” (Hammer, 1971, p. 257).
We began this book with the story of a village in which a crime of obedience was committed during the Vietnam War. It is appropriate that we end the book with the recollection of another village, at another time and place, whose occupants individually and collectively resisted destructive authorities and refused complicity in an officially sanctioned crime. Despite the continuing prevalence of crimes of obedience and the widespread readiness to submit to authority without question, we draw some optimism from the knowledge that the world of modern bureaucracies provides the setting not only for My Lais but also for Le Chambons,” (Kelman & Hamilton, 1989, pg. 337 – 338).
It is a sad reflection of our times that the citizen is not the center of the political universe in America, or almost anywhere in the world, and when he is given some attention during a special occasion like an election, the central aim is to transfer his fanatical impulses that are usually dedicated to his favorite sports team, or television show to a particular political party, or political puppet. But as Herbert C. Kelman and V. Lee Hamilton illustrate in their book, the citizen has the power to place himself in the center of the moral universe, and from there, take a stand for human justice, and the rule of law.
If we collectively and peacefully resist the U.S. military, NATO, and Israel, then the war crimes in the Middle East will be stopped, and future crimes can be prevented. I can’t see why this is so difficult. What is stopping us from taking a bold stand for justice, and the rule of law? Most of us know how great a hoax the war on terrorism is, so why are we not taking a more assertive position against government authority in the West? Can we not see that what was once the shadow of tyranny is now in full-view, with its dark sun shining darkly over us? Are we too distracted by the latest celebrity gossip to decide between freedom and slavery, not only for ourselves, but for future generations, and not only in the West, but for all Mankind? How shameful it is that media propaganda has conquered the fighting spirits of men in our age, blunted our sense of right and wrong, and convinced us to live every day like the last; to tolerate gross human injustices, and the liars who help cover them up.
Professor William McNeile Dixon advised us in the middle of the last century to never lose sight of the treasures of human freedom, and never accept slavery in whatever rag it wraps itself. Dixon:
“Men are to accept serfdom for the sake of peace and quiet, the content of the dungeon, where you have regular meals, and are in danger from robbers. It is an agreeable prospect. For my part I should be much surprised and disappointed in my fellow creatures where they so poor in spirit as to prefer plenty in servitude to freedom with a diet of herbs, were they prepared to accept the ‘base, dishonorable, vile submission’, to lose all dignity and stateliness in their outlook upon both life and death. Time will tell,” (The Human Situation, pg. 292).
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