Trump’s Imperial Angst

Portrait of Romulus Augustus on extremely rare currency, a golden tremissis (1.5g) struck in Rome between October 475 and September 476. (Credit: Wikimedia Commons)

Donald Trump’s July 6^th speech in Warsaw’s Krasiński Square is a rhetorical hodgepodge of imperial angst. I won’t summarize the speech. I suggest instead either reading or watching it in full. It gets mixed reviews, largely split in the US along partisan lines.

The speech expresses an anxious mindset. It is a flailing gesture of resentment. Whether or not the gesture represents Trump’s mindset is hard to know. He has his own agenda. He may or may not believe all or part of what he says, but what he says now is consistent with what he said on the campaign trail, and what he said on the campaign trail channeled the anxieties of enough voters to get him elected.

Abraham and the Three Angels

“Abraham Serving the Three Angels” by Rembrandt, oil on canvas, 1646. (Credit: Wikimedia Commons)

Abram went forth with his wife Sarai and his nephew Lot, following his Lord’s command, into the land of Canaan. He was 75 years old. Abram’s wife was barren, therefore Lot was to Abraham as if he were the son of the old chieftain. There was a famine on the land, and for a time Abram dwelt in Egypt and became rich. Returning from Egypt, Abram and Lot separated: Abram raised his tent in the plain of Mamre in Hebron; Lot went to dwell on the plain of Jordan, next to the city of Sodom.

When Abram was 99 years old the Lord appeared to him and ratified their covenant, changing Abram’s name to Abraham, and that of his wife to Sarah.

In the desert, during the worst time of the day, heat seeps through your pores, dries up the organs of the body and distempers the rational mind creating a blur of vision, which gives way to mirages.

June Break with Coyote

(Credit: Christopher Bruno)

Hunt the Devil is taking a June break.  We will return on Wednesday, July 5, the day after Independence Day, with a post about our better angels.

We’re not letting the month pass without continuing to work on the project of mythic intervention.  The pause in posts is allowing us to collect our thoughts about “After Empire,” our next book project.

The book is an exercise in mythic anagnorisis.  The spirit of Old Man Coyote inspires us to think about slipping the war trap.  How, we ask, might the country’s better angels help the citizenry to envision life beyond forever war?  An exodus from war culture and its incantations of empire, as we see it, moves beyond lamentations of militarism into a deliberative space of democracy by dissent.

Future posts here at Hunt the Devil will continue to explore democratic resources for escaping the mindset of war.

RLI

Primer for the Trump Apocalypse: Wisdom from Two Masters

How’s the Apocalypse working for you? My only surprise is the celerity with which it has unfolded; with such speed, the waters must have risen around Noah’s Ark during the Deluge. But I am taken aback by the surprised alarums of our clown dynasty and eminent members of the media who are shocked—shocked!—at the avalanche of lies emanating from the White House.

What did we expect? Anyone who has dealt with a used car salesman or with a drummer selling swamp land in Florida knows Trump. Any woman who has had to fend off unwanted advances from a leering “gentleman crook” who mutters “Now don’t get scared, lady, I ain’t gonna crack you on the bean!” recognizes the type.[1]

To admirers of Dashiell Hammett, the Trump Apocalypse is not a surprise. As an operative for Pinkerton’s detective agency, Hammett came in contact with the Underworld of North American society. His novels portray crooks, thieves, murderers, pick-pockets, swindlers, forgers and assorted criminals with all the precision of a chronicler who has experienced what he writes about.

Trump’s Prophetic Trope

Four Horsemen of the Apocalypse – Death, Famine, War, and Conquest, an 1887 painting by Viktor Vasnetsov. (Credit: Wikimedia Commons)

We have used the symbol of apocalypse at Hunt the Devil to frame the political ascendency of Donald Trump in mythic terms. It is a rich and resonant symbol, a metaphor with multiple entailments, both religious and secular, each entangled with the others. Its mythos is relevant to interpreting the crisis of US empire that is reflected in Trump’s rise to the presidency.

The imperial presidency itself is a metaphorical precursor of the Trump phenomenon, a term for excessive executive power, which gained popularity in the 1960s and found voice in Arthur Schlesinger, Jr.’s 1973 book by that title. The power of the presidency exceeded its constitutional limits consistent with the transformation of the republic into an empire. With empire came war culture and the normalization of continuous warfare.

Militant Peace

Pyongyang, North Korea, 2015. (Credit: Uwe Brodrecht)

Cup of coffee in hand, reading my morning newspaper, I feel a sudden jolt. No, not a jolt from the caffeine. It is the story that brings me up short. The story is about a current revival of fear over the possibility of World War III. That topic draws my attention to the story, but it is not the cause for my surprise or the reason to stop what I am doing. I’ve been worrying about war for as long as I can remember. What brings me up short is a bolt-from-the-blue reminder that for some people, maybe most of my fellow citizens, US militarism is a force for peace, which is not too far removed from the mythic sensibility of war as an angel of redemption.

Sometimes it takes an actual example, a singular statement in ordinary circumstances, to recognize an unspoken assumption and make a disembodied abstraction abruptly palpable. It is one thing to think abstractly that we live and die by the myths that constitute us and shape our sense of reality. It is quite different to feel the force of that truism. That difference is what Rick Hampson’s story in USA TODAY brought home to me.

Primer for the Trump Apocalypse: Jacob Wrestles with the Angel

“Jacob Wrestling with the Angel” by Alexander Louis Leloir, 1865. (Credit: Wikimedia Commons)

When Jacob was journeying to the land of his father and kinsmen, he met the “angels of god” in a place called Mahanaim. When he was informed that this brother Esau was coming to meet him with 400 men, Jacob was “greatly afraid and distressed,” for there was past enmity between Jacob and his brother. He sent his people and their retinue ahead. On the night when he passed over the ford Jabbok, he sent his wife, his servants and his eleven sons to cross over the brook and remained alone (KJ Gen., 32:2 and 7).

Then Jacob “wrestled” with a man until the “breaking of the day.” The man did not prevail against him, but touched the hollow of Jacob’s thigh and caused it to come out of joint. Still Jacob persisted, until at the first sight of dawn, the man asked to be released from their struggle. And Jacob said: “I will not let thee go, except thou bless me.” (KJ Gen., 32:24-26).

The man replied: “Thy name shall be called no more Jacob, but Israel; for as a prince hast thou power with God and with men, and hast prevailed.” Jacob received the blessing from the strange man, for “he blessed him there.” Only then did he realize he had wrestled with an angel: “I have seen God face to face, and my life is preserved.” He called the place Penuel, and as he passed from it “the sun rose upon him and he halted upon his thigh” (KJ Gen., 32: 28-31).

What lessons can be learned from the wrestling match between Jacob and the angel?

Primer for the Trump Apocalypse: Joseph the Dreamer

“Rest on the Flight into Egypt” by Luc-Olivier Merson, 1880. (Credit: Wikimedia Commons)

In the Catholic pantheon, the cult of Saint Joseph has three aspects: head of family, worker, and dreamer. In the gospel of Matthew, during the days of the birth of Christ, the angel of the Lord appears to Joseph three, perhaps four times (KJ Matthew, chs. 1-2):

Devilish Lies

(Credit: U.S. White House)

Lies—big and small, noble or not—are the way of the world, whether we speak of personal, social, and professional relationships or of advertising, media, and politics. Lying is normal—so it seems—yet still disturbing.

When we testify in court, we swear to tell the truth, the whole truth, and nothing but the truth. That is our oath. But as a juror, I find it difficult to determine whether the testifier’s truth telling is stretched, selective, or faked. Truth is not so transparent or objectively known as we’d like to think. Indeed, it is the jury’s job to make a judgment about what is true and what is false.

Among the factors that influence our assessment of a claim to truth, whether in the courtroom, the political arena, or elsewhere, are the credibility of the testifier, the coherence of the story told, common sense, our own experience, and perspective. Seldom, if ever, are we absolutely confident of our judgment, which can leave us feeling uneasy—a little or a lot depending on the circumstances and consequences.

Primer for the Trump Apocalypse: Aylan Viu!!!

The dead Syrian boy Aylan Kurdi. Wall painting by Justus Becker and Oguz Sen at the Frankfurt East Harbor. (Credit: Frank C. Müller)

The waves of the sea lap gently around him, belying the horror of his small body face down, immobile on the beach. The boy looks frighteningly like one of my grandsons, and he wears an outfit that I remember my son used to wear—down to the sneakers—when he was small. He could have been any of our children, and he could have been a boy flying to Egypt to escape the Massacre of the Innocents.

His name was Alan Kurdi. His family was leaving Turkey in the hopes of eventually reaching Canada. Their small boat capsized on the Mediterranean Sea. Alan was only peripherally a casualty of war, not one of those swept up in the chilling term “collateral damage.” He was rather a casualty of the refugee crisis created by war, and by our shameful inclination to weep crocodile tears for dead children, even as we refuse to allay their suffering when alive.