War Is a Hate Crime
Violence against lesbian, gay, bisexual and transgender people is wrong. So is violence against people in Afghanistan and Iraq. But in the bizarre culture of identity politics, there are no alliances among the oppressed. The Matthew Shepard and James Byrd Jr. Hate Crimes Prevention Act, the first major federal civil rights law protecting lesbian, gay, bisexual and transgender people, passed last week, was attached to a $680-billion measure outlining the Pentagon’s budget, which includes $130 billion for ongoing military operations in Iraq and Afghanistan. The Democratic majority in Congress, under the cover of protecting some innocents, authorized massive acts of violence against other innocents.
It was a clever piece of marketing. It blunted debate about new funding for war. And behind the closed doors of the caucus rooms, the Democratic leadership told Blue Dog Democrats, who are squeamish about defending gays or lesbians from hate crimes, that they could justify the vote as support for the war. They told liberal Democrats, who are squeamish about unlimited funding for war, that they could defend the vote as a step forward in the battle for civil rights. Gender equality groups, by selfishly narrowing their concern to themselves, participated in the dirty game.
“Every thinking person wants to take a stand against hate crimes, but isn’t war the most offensive of hate crimes?” asked Rep. Dennis Kucinich, who did not vote for the bill, when I spoke to him by phone. “To have people have to make a choice, or contemplate the hierarchy of hate crimes, is cynical. I don’t vote to fund wars. If you are opposed to war, you don’t vote to authorize or appropriate money. Congress, historically and constitutionally, has the power to fund or defund a war. The more Congress participates in authorizing spending for war, the more likely it is that we will be there for a long, long time. This reflects an even larger question. All the attention is paid to what President Obama is going to do right now with respect to Iraq and Afghanistan. The truth is the Democratic Congress could have ended the war when it took control just after 2006. We were given control of the Congress by the American people in November 2006 specifically to end the war. It did not happen. The funding continues. And while the attention is on the president, Congress clearly has the authority at any time to stop the funding. And yet it doesn’t. Worse yet, it finds other ways to garner votes for bills that authorize funding for war. The spending juggernaut moves forward, a companion to the inconscient force of war itself.”
The brutality of Matthew Shepard’s killers, who beat him to death for being gay, is a product of a culture that glorifies violence and sadism. It is the product of a militarized culture. We have more police, prisons, inmates, spies, mercenaries, weapons and troops than any other nation on Earth. Our military, which swallows half of the federal budget, is enormously popular—as if it is not part of government. The military values of hyper-masculinity, blind obedience and violence are an electric current that run through reality television and trash-talk programs where contestants endure pain while they betray and manipulate those around them in a ruthless world of competition. Friendship and compassion are banished.
This hyper-masculinity is at the core of pornography with its fusion of violence and eroticism, as well as its physical and emotional degradation of women. It is an expression of the corporate state where human beings are reduced to commodities and companies have become proto-fascist enclaves devoted to maximziing profit. Militarism crushes the capacity for moral autonomy and difference. It isolates us from each other. It has its logical fruition in Abu Ghraib, the wars in Iraq and Afghanistan, along with our lack of compassion for our homeless, our poor, our mentally ill, our unemployed, our sick, and yes, our gay, lesbian, transgender and bisexual citizens.
Klaus Theweleit in his two volumes entitled “Male Fantasies,” which draw on the bitter alienation of demobilized veterans in Germany following the end of World War I, argues that a militarized culture attacks all that is culturally defined as the feminine, including love, gentleness, compassion and acceptance of difference. It sees any sexual ambiguity as a threat to male “hardness” and the clearly defined roles required by the militarized state. The continued support for our permanent war economy, the continued elevation of military values as the highest good, sustains the perverted ethic, rigid social roles and emotional numbness that Theweleit explored. It is a moral cancer that ensures there will be more Matthew Shepards.
Fascism, Theweleit argued, is not so much a form of government or a particular structuring of the economy or a system, but the creation of potent slogans and symbols that form a kind of psychic economy which places sexuality in the service of destruction. The “core of all fascist propaganda is a battle against everything that constitutes enjoyment and pleasure,” Theweleit wrote. And our culture, while it disdains the name of fascism, embraces its dark ethic.
New York Times columnist Thomas Friedman, interviewed in 2003 by Charlie Rose, spoke in this sexualized language of violence to justify the war in Iraq, a moment preserved on YouTube (see video below):
“What they needed to see was American boys and girls going house to house, from Basra to Baghdad, and basically saying, ‘Which part of this sentence don’t you understand?’ ” Friedman said. “ ‘You don’t think, you know we care about our open society, you think this bubble fantasy, we’re just gonna let it grow? Well, suck on this.’ That, Charlie, is what this war is about. We could have hit Saudi Arabia, it was part of that bubble. Could have hit Pakistan. We hit Iraq because we could.”
This is the kind of twisted logic the killers of Matthew Shepard would understand.
The philosopher Theodor Adorno wrote, in words gay activists should have heeded, that exclusive preoccupation with personal concerns and indifference to the suffering of others beyond the self-identified group made fascism and the Holocaust possible.
“The inability to identify with others was unquestionably the most important psychological condition for the fact that something like Auschwitz could have occurred in the midst of more or less civilized and innocent people,” Adorno wrote. “What is called fellow traveling was primarily business interest: one pursues one’s own advantage before all else, and simply not to endanger oneself, does not talk too much. That is a general law of the status quo. The silence under the terror was only its consequence. The coldness of the societal monad, the isolated competitor, was the precondition, as indifference to the fate of others, for the fact that only very few people reacted. The torturers know this, and they put it to test ever anew.”
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