Trump’s flirtatious waltz with hints and threats of political violence cannot be ignored and should not be underestimated. Apart from echoing some of America’s own worst episodes in the South after the Civil War, such dangerous dancing brings to mind the lessons of the ancient Roman Republic, and how, after centuries of peaceful politics and peaceful transitions of power, one horrible incident of political violence begat many others in subsequent decades, culminating in civil war and the death of Rome’s democratic Republic; the Roman Republic far outlasted America’s republic (so far) even before that violence began, so anyone who thinks the United States is immune from a similar fate is suffering from a hubris that ignores history and human nature and the terrible consequences of precedent-shattering political violence.

 Originally published on LinkedIn Pulse October 23, 2016 

By Brian E. Frydenborg (LinkedIn, Facebook, Twitter @bfry1981) October 23rd, 2016 (UPDATED 10/26 to further discuss race & politics in America)

AP Photo/ Evan Vucci

Silvestre David Mirys (1742-1810) – Figures de l’histoire de la république romaine accompagnées d’un précis historique Plate 127: Gaius Gracchus, tribune of the people, presiding over the Plebeian Council

AMMAN — We have already had people being punched at Trump rallies, clashes with police, a mini-riot by Bernie Sanders fans inside a Democratic state convention in Nevada and that Bernie Sanders himself all but seemed to fully excuse at the time, and now, a firebombing of a Republican HQ in a county in North Carolina.

Trump Fanning Flames of Unrest

In the midst of all this Trump has convinced many of his supporters that there is a global top-to-bottom conspiracy to cheat him of the election and that this election—which is only just beginning—is already rigged against him and, by extension, his supporters (never mind how astronomically impossible that such a rigging as he describes it would actually be happening). In fact, he has been so successful at this that almost 70% of Republicans believe Clinton can only win by cheating and half of Republicans would refuse to accept her as president. At the final debate, he even raised serious doubts about whether he would accept the results of the election, putting in jeopardy an unbroken tradition going back to George Washington, John Adams, and Thomas Jefferson in 1796-1797 of a peaceful transfer of power between presidents and the loser accepting the outcome, even in hotly disputed or controversial elections like those in 1800, 1824, 1876, 1888, 1960, and 2000. The day after the debate, he doubled down on this rhetoric and failed to alleviate the concerns he had raised the previous night, joking(?)/stating(?) that he would accept the election results “if I win.”

If that wasn’t bad enough, Trump has been saying that there is a need for volunteers to “watch” polling places to make sure there is no “voter fraud” and is encouraging his partisan supporters to undertake this task that is supposed to be bi-partisan and non-partisan, and he and his surrogates are specifically suggesting monitoring of certain urban (code word for heavily-black) areas. In places like Texas and Florida, over 80% of Republicans think that voter fraud is a major problem, with zero evidence to support this but ample rhetoric from Team Trump and the GOP trumping reality yet again with their misinformation and disinformation.

Yes, angry, white, possibly-well-armed Trump supporters—people who number in the tens of millions, who are passionately convinced Trump is right and should be president, who are now talking of assassination, revolution, and coups should Hillary be elected—are already talking about descending upon minority-heavy polling areas on Election Day in an effort to make sure such shifty (in their view) minorities, prone to election malfeasance (in their view), don’t try anything funny; and yes, many of these people own guns and will show up openly armed because in many locations they will be allowed to do so, and yes, out of Trump’s tens of millions of devotees, we can certainly expect many thousands to show up as he has asked them to, and to show up in this manner, at polling places on November 8th, something that will more likely than not lead to trouble, especially in America’s increasingly racially-tense atmosphere. For those who don’t know their history, this was how white Southerners intimidated and usually prevented freed slaves and African-Americans from voting, from Reconstruction all the way through the Voting Rights Act of 1965.

Never mind that Republican and Democratic officials at all levels, including local election officials from both parties, have dismissed as absurd the idea that the election is rigged or that any local polling places are going to be compromised or part of a voter fraud scheme. Never mind that voter fraud is practically non-existent, and that campaigns claiming to want to deal with voter fraud are more about denying minorities the ability to vote than anything else (for actual voter fraud on a staggering scale, see Vladimir Putin’s Russia).

Unfortunately, this election is a moment of terror, and for many Latinos, Muslims, African-Americans, and others, it must on a personal level be a terror that far exceeds any emotions I have on the issue as a white male. I am not sure if state and local authorities are up to the challenge, are aware of what could really happen in a realistic worst-case scenario here: thousands, perhaps hundreds of thousands, maybe more, of Trump supporters, many who could be armed, are going to be seeking to either harass and intimidate people they falsely believe, with no evidence, are committing voter fraud—picking people out by skin color almost certainly—or maybe even just be flat-out seeking to disrupt voting in liberal precincts in an effort to suppress minority votes (again, nothing new in American history and something that has happened in living memory). Violence, riots, voter disenfranchisement—all are in the realm of realistic possibility on Election Day now. We have already recently seen what crowds and individuals can do when animated by racial animus, crowds on different sides of the debate, from crowds of mainly angry black citizens to crowds of paranoid police in a cycle that seems to have been reignited since Ferguson after decades of near dormancy.

I am not being hyperbolic. I am not being paranoid. And Donald Trump’s rhetoric to millions of his supporters that the election is being stolen from them and that they need to go “watch” polling places is not abating or going away; nothing inherent in American society makes it immune to internal violence or breakdowns of law and order. This is the reality mere weeks before Election Day, and I hope federal, state, and local law enforcement are planning accordingly; some are aware of these dire possibilities, but whether they are given the resources to deal with this possibility, or if their plans are competent, remains to be seen.

Jeff Swensen/Getty Images

Lesson’s From Ancient Roman Politics

Is this a Rubicon moment for America?

HBO/Rome

Not really a Rubicon moment, but more of a Gracchi moment.

By a Rubicon moment, I am using a colloquialism of a point-of-no-return when a drastic action is taken. This word Rubicon in this case refers to the moment in 49 B.C.E., when Julius Caesar crossed south over the Rubicon River with his army, a river which marked the boundary between a province where his army was authorized to operate and Roman Italy proper where it was not after the Senate left him a choice between what would have been an unjust prosecution at the hands of his political rivals on one hand and starting a civil war (only the second since the founding of the Roman Republic in 509. B.C.E. but also the Republic’s last, the Republic itself not surviving this final round) on the other. But the Roman Civil War that began in 49 B.C.E. was merely the culmination of a number of awful trends that started in 133. B.C.E.

We are clearly not at a Rubicon moment in America, the second most successful republic in history after Rome’s ancient one.

But, still terrifyingly, we may be approaching a 133 moment: the snowball which starts an avalanche.

What happened in 133? After the Romans’s version of the Revolutionary War that overthrew the rule of kings in 509. B.C.E., apart from some minor incidents early in Rome’s history as a Republic that are more legendary than anything certain, Rome essentially had three-and-a-half centuries worth of relatively stable, democratic republican government; political violence was a minimum or nonexistent, and nothing like an officially directed assassination, civil war, or use of the military to settle internal political disputes ever occurred. Sure, its democratic qualities evolved over time and like even modern democracies there were factors that favored elites, much like in the United States, which did not even begin with allowing all white adult men to vote, let alone blacks or women. In fact, some states in America did not even have popular votes in the first presidential election, during which all had property-owning requirements for voting for president if there were popular votes at all, requirements that were only gradually abolished in the coming decades, starting with New Hampshire in 1792, though a greater degree of democracy was practiced at the state and local levels. Still, it was not until 1856 that all white male citizens in America were finally able to vote regardless of property ownership, and that was only 14 years before freed slaves and all adult males were given the right to vote with the ratification of the Fifteenth Amendment to the U.S. Constitution in 1870.

By 133 B.C.E., common Romans had long had an important role in selection of the Republic’s senior magistrates, and, in particular, there was one office that from Rome’s earliest days was created to be a sacred, inviolable protector of the people: the tribunate. The tribunes of the plebs (short for plebeians, the members of the lower class) were elected each year and could prosecute any other government official for abuse of power, as well as veto any government act, and introduce legislation of their own accord and even bypass the Roman Senate and go directly to the people’s assemblies to pass their programs, even though this was against unofficial custom. The most powerful political officeholders were the two annually elected chief executives, the consuls (think of America having to co-equal presidents elected every year), who presided over the Senate and had more power than any other elected officials. These two offices are important to understand when looking at the events from 133 on, and the below chart I created gives a good idea of how the Roman government operated:

It is also important to understand the seismic changes going on in Roman society at this period in its history. After well over a century of on-and-off-again conflict, Rome had finally succeeded in literally wiping its greatest rival Carthage off the map in 146 B.C.E., a Carthage that was just a shadow of its former self long before that final last gasp. As a result of Rome’s successful wars, a huge influx of slaves into Roman lands meant that many small freeholding farmers were put out of business as wealthy elites created huge estates run by slave labor and greedily gobbled up the land of small farmers. Rome had gone from a primarily small-farming Republic to an overseas empire dominated by large slave-owning landowners. Roman cities swelled with newly landless urban poor, many of them veterans and their descendants, veterans who had been unable to maintain their family farms fighting for years at a time in long, overseas wars; Rome’s elites were clearly leaving the concerns of the poor masses unattended. 

While Carthage and others were a threat, the different classes of Roman society were forced to work together in a spirit of pragmatism to fend off so many existential foes (this is similar to the moderation and bipartisanship exhibited in American politics during its Cold War with the Soviet Union). But a new political culture of selfishness, greed, and ambition, each rising to new heights, was emerging in Rome with the destruction of Carthage. There was just so much unprecedented power to be had that the stakes of and how far people were willing to go in politics had reached new levels; competition became much stiffer as a few of the most powerful elite families were drowning out the other lower aristocrats. Corruption grew by leaps and bounds as a result, and the tradition of the abstemious, stoic, small farmer ideal had become just that, that ideal further from being a reality than at any time in Roman history and that gap only about to get worse. In fact, it got so bad that the governing Romans began to be worried that the military was going to lose its base of recruitment, at that point limited to landowners. And decades later in the first century B.C.E., the interests of large multinational corporations called publicani helped to put so much money into the political system that Roman senators could not be trusted to fight for the people over their own and publicani pocketbooks.  

Even at the time, many contemporary Romans of the first century B.C.E. were aware that the post-Carthage culture of Roman elites of greed, corruption, ambition, scorched-earth politics, and extreme partisanship bieing placed over both the common good and a spirit of compromise; this new culture was at the heart of the disease which led to the death of the Republic (nominally in 27 B.C.E. but really in 49 B.C.E.); in the words of the ancient Roman historian Sallust, it was peacetime, not war, which undid Rome:

“Fear of a foreign enemy preserved good political practices. But when that fear was no longer on their minds, and arrogance, attitudes that prosperity took over. the tranquility they had longed for in difficult times proved, when they got it, to be more cruel and bitter than adversity. For the aristocracy twisted their ‘dignity’ and the people twisted ‘liberty’ towards their desires; every man acted on his own behalf, stealing, robbing, plundering. In this all political life was torn apart between two parties, and the Republic, which had been our common ground, was mutilated…self-indulgence and arrogance, attitudes that prosperity loves, took over. As a result the tranquility they had longed for in difficult times proved, when they got it, to be more cruel and bitter than adversity. For the aristocracy twisted their ‘dignity’ and the people twisted ‘liberty’ towards their desires; every man acted on his own behalf, stealing, robbing, plundering. In this way all political life was torn apart between two parties, and the Republic, which had been our common ground, was mutilated…

And so, joined with power, greed without moderation or measure invaded, polluted, and devastated everything, considered nothing valuable or sacred, until it brought about its own collapse.” ( The Jurgurthine War 41.1-10)

To place Rome’s rapid rise in perspective, consider that by 133, Rome had gone in living memory from surviving multiple existential threats from Carthaginians, Gauls, and Greeks, had gone from just controlling Italy, Sicily, Corsica, Sardinia, and some of Spain’s east coast to dominating nearly the entire Mediterranean either directly or indirectly; specifically, 133 was year of remarkable fortune for Rome: the late King of Pergamum—a wealthy Greek kingdom in what is now Turkey un western Asian Turkey—had actually willed his entire domain to the Roman Republic, and it passed to Rome upon his death in 133. Rome had already grown dramatically in size, wealth, and power, adding most of northern Italy, all of Greece, most of Spain, most of Southern France, and much of Carthage’s old African holdings to its domains. But Rome’s Western territories were far less developed than the older, fabulously wealthy cities and kingdoms of the East. The addition of the Asian Kingdom of Pergamum to the Republic’s empire had Roman businessman salivating as the prospect of the profits from the riches of doing business in the Asian east.

The Gracchi and Rome’s Descent Into Political Violence

Jean-Baptiste Claude Eugène Guillaume- The Gracchi

The year this remarkable gift to Rome came about, one of the tribunes of the plebs that had won election for that year of 133 was an ambitious but high-minded would-be reformer: Tiberius Sempronius Gracchus, hailing from two very famous and elite Roman bloodlines. A champion of the masses, the Greco-Roman historian Plutarch has GRacchus giving a passionate speech in which he lamented that while the

“wild beasts of Italy have their dens and holes to lurk in…the men who fight and die for our country enjoy the common air and light and nothing else…The truth is that they fight and die to protect the wealth and luxury of others. They are called the masters of the world, but they do not possess a single clod of earth which is truly their own” (Plutarch Tiberius Gracchus 9). 

And this was the center of his program: doing something about the wealthy’s assault on the small-farm landowners who were disappearing as a class. But Gracchus was hardly looking to liquidate the rich: his proposal was to use a preexisting law that had been on the books for centuries that had long been unenforced, one which limited the amount of public land that any one individual could own. That limit was still quite large, but far less than what the ultra-wealthy had accumulated in the years of Rome’s great expansions, during which many Romans elites had used fake names to accumulate more than the legal limit. The excess land would be handed over to the poor, but in return for accepting this legal limit, all the legal-sized holdings would be formally recognized as legitimate and each son of these landowners would be given a portion of land equal to half the maximum size.

As would be expected, though, these wealthy landowners dominated the Senate, and they refused to go along with this compromise scheme even though the problems of ultra-concentration of land and wealth and the rapid rise of landless poor were all at a crises points.

Thus Gracchus, as was his legal-but-frowned-upon-and-untraditional right, called an assembly of the people and got his bill passed with the people’s enthusiastic approval. Equally as uncommon were for senatorial elites to orchestrate a veto of such a popular measure, but that the Senate did, co-opting one of the other nine Tribunes to veto Gracchus’ bill. Quite dramatically, Gracchus convened another assembly and had the people vote that tribune out of office: this dramatic move was extremely unprecedented, but was very likely still legal. The elites opposed to Gracchus were shocked at this move, and began a public relations campaign suggesting the Gracchus was out to make himself a king—just as offensive a suggestion to Roman sensibilities then as it would be to Americans today—and a portrayal Gracchus played into when he appointed himself and two of his relatives as the three-person commission to oversee the land reform. The Senate’s response to this was to refuse to allocate funding for Gracchus’s commission (if this sounds familiar to current U.S. politics on anything from Obamacare to the Zika virus, it should). In turn, Gracchus moved to get funding from future revenue from newly bestowed Pergamese lands in Asia, stepping into both financial and foreign affairs, policy spheres traditionally run by the Senate.

In pursuing his land reform and in its efforts to stop him at any cost, both Gracchus and the Senate were showing a willingness to discard centuries of compromise and precedent that had served Rome well, though Gracchus could at least in part be said to be acting on behalf of a Roman people and Republic in desperate need of land reform while the primary concern of the senatorial class was preserving their own power and obscene wealth. 

Against such odds, Gracchus did something no Roman as a tribune had ever done before: he made it clear he would stand for election again to serve a consecutive second term as a tribune, signaling to the Senate that it could not just stall in the hopes of outlasting him or hope to simply overturn his legislation when he was gone. A group of Senators, in part feeling this was a major step towards Gracchus moving to make himself king, and obviously acting to preserve their own power and wealth, marched on an assembly of the people where Gracchus was present and beat him, and hundreds of his supporters, to death; afterwards, other supporters of his were executed, imprisoned, or exiled without trial.

*****

This was a terrible turn for Rome: for hundreds of years and not since the earliest days of the Republic had anything even remotely like this happened, and even then nothing remotely this bad: tribunes were as a matter of religion sacrosanct and inviolable; to try to harm one was considered a terrible sacrilege. Elites, even members of the Senate, had resorted to settling a political dispute with mass murder, killing a major elected office-holder. And from this point, Rome’s politics would be driven by two main parties: the optimates—self-dubbed “best-men” who were the conservative leaders of the aristocracy and the Senate and generally acted against reform or anything that would redice their wealth and power—and populares—bold men from within the aristocracy who were willing to challenge the optimates, drawing support from the people with populist programs aimed helping the masses—and the conflict between the two would eventually destroy republican government in Rome altogether.

In order to prevent mass unrest, however, the Senate let much of Gracchus’ land law stand, but this was a temporary measure and the Senate stopped the reform in 129, to the dismay of not only Roman citizens; at this point, much of Italy was not so much directly controlled by Rome as by other Italians whom Rome considered allies and were not legally full Roman citizens, and it was clear to all that these Italians were the junior partners in the relationship; these Italians had not been consulted on the ending of the reform, to their consternation. This provided an opportunity for the murdered Gracchus’ younger brother, Gaius, who, it seems, sought to gain their support when they were shut out of the decision-making process by the Senate, apparently by supporting a bid to make many of them full Roman citizens. 

But when Gaius sought and won a tribunate for the year 123, this was only one of his many aims; he also ran for and won the tribunate for the next year, 122, without the cataclysmic reaction suffered by his brother for attempting the same thing. 

If Tiberius could be thought of as something of a Bernie Sanders of ancient Rome, then Gaius was going to take more of a Hillary Clinton-like approach, trying to build a broad coalition designed to appeal to many swaths of society instead of a more narrow populist program and to make it harder for the optimates to brush him aside like they did his brother. 

As such, Gaius Gracchus passed a law ensuring access to grain for bread to win over the urban poor; for the poor of the countryside, he suggested creating a new colony to settle people on the site where Carthage had once stood, in Africa; for an emerging middle-class of lower aristocrats and businessmen known as equites (who ran many of the publicani), he allowed them to bid for the lucrative tax-collecting contracts in the western parts of Pergamum’s former lands, now organized as the new Roman province of Asia (taxation was not undertaken directly by the government but was a task the Roman state contracted out to private companies); to this end, rather than have the bidding take place as would normally happen in the province itself (often abused by whichever Roman governor was there), Gracchus made sure it would take place in Rome, and instead of than splitting the taxation responsibilities for the province of Asia into multiple contracts, he made it a single contract for the whole province, an appeal to the support of the upper Roman business-class since only larger corporations could handle a contract on that scale (this move would have unintended blowback as it gave rise to the obscene growth in power of the publicani that would be such a huge problem for Romans decades later). 

On the legal front, he ensured capital trials could only be conducted through a law or people’s assembly, preventing the Senate from conducting trials by decree, and any senator or official who tried to bypass this restriction was subject to prosecution. He also brought equites into juries, so that the dominant portion of the pool from which judges and jurors in most civil cases were drawn were now equites over senators by a two-to-one margin; additionally, one of his allies passed a bill that made equites total replacements for senators on the juries of extortion courts that tried provincial governors and other senatorial-level officials for corruption (senators had generally avoided convicting their peers), and a permanent extortion court was established.

But in casting such a wide net, Gracchus made himself vulnerable as well; his wily Senatorial opponents used his effort to help Rome’s Italian allies against him, convincing many Romans that extending citizenship to these people would weaken the power of Roman citizens themselves, and the senators also used their individual patron-client ties with many of the non-Roman Italian to keep a good number of them from supporting Gracchus. They also preempted his attempt to win over the rural poor by having two of their own put forth bills to establish colonies. His support apparently undercut, Gaius lost an election in which he ran for a newly-unprecedented third tribunate in a row, and a fight broke out between some of his supporters and those of one of the current consuls, a consul who had bitterly opposed Gracchus and was a personal enemy of his; the fight resulted in the death of one of the consul’s supporters.

The Senate’s response to this was swift and unprecedented: it passed an emergency decree against Gracchus, authorizing the consul to do anything whatsoever to take Gracchus down: Gracchus and thousands of his followers were killed in a brief yet bloody fight and subsequent executions.

From the Gracchi to Caesar: the Cycle of Political Violence Explodes Into Civil War

Sadly, violence would come with frightening ease and regularity over the following decades.

Close to four centuries had passed in Roman history without violent episodes other than some disturbances early in Rome’s history, but after the deaths of the Gracchi brothers in 133 and 121, violence increasingly became a political tool, beginning mainly with the Senate’s optimates’ efforts to squash would-be reformers challenging their power too much for their liking, first in 100 and again in 91, both used against tribunes and the latter being used on a man pushing for citizenship for Rome’s Italian allies; the assassination of their champion sparked a rebellion by many of Rome’s Italian allies called the Social War (91-88), which was only ended by Rome’s granting of most of them the citizenship they had wanted to achieve through peaceful means. But an actual civil war between roman military units fighting for supporters of one generally popularis consul (Gaius Marius) against the forces and supporters of another optimas consul (Lucious Cornelius Sulla)—Rome’s first civil war in over four centuries of republican government (consider it took the United States only 85 years before it had its Civil War from 1861-1865)—broke out the same year (along with a major overseas conflict in Greece and Asia). The period of conflict between supporters of Marius and Sulla would not finally end until 72 (and that foreign war not ending until 63). 

But no rest for the weary: one ambitious popularis tried to overthrow the Republic after losing an election in 61, and he and his makeshift army were annihilated in 62. As the 50s unfolded, tension was constant and bouts of mob violence frequent, while the many pressing problems facing the Republic were left unaddressed by obstinate optimates who showed a total disregard for the Roman people. (Gaius) Julius Caesar would be their champion as a popularis, but his foes in the Senate would never forgive him; with a veteran army after his victorious war in Gaul, the Senate issued its emergency decree again in 49, basically authorizing tCaesar’s death because he would not step down from office; but this was after intense behind the scenes maneuvering in which Caesar’s supporters tried to negotiate a way for him to take up a new office when his term as consul expired, without which Cesar would be out of office and therefore open to legal prosecution, which his enemies were certainly planning for him. Essentially, they were daring Caesar to start a civil war or accept disgrace and prosecution and who-knows-what-punishment, in addition to an untenable political situation for the Republic and its citizens.

Caesar chose civil war.

By the time the wars which grew out of the civil war beginning in 49 ended nearly twenty years later in 30 with Caesar’s nephew Octavian defeating Mark Antony and Cleopatra, Rome’s people were so exhausted by war that they didn’t mind that Octavian set up a dictatorship masquerading as a republic, and thus the Roman emperorship was born. There would not be another large-scale democracy or democratic republic with as much participation by the people until the United States of America grew to be a major power roughly 1,800 years later.

America’s Own Problems With Political Violence: Civil War to Civil Rights

Harper’s Weekly- October 19th, 1872

That time would roughly coincide with America’s Civil War. The war itself did not really end in 1865: during Reconstruction, the Republican-dominated federal government with its army acting as an occupying force put into place new state governments in the Southern states that had rebelled that enforced racial political and legal equality for freed slaves, but over the course of the next decade and then some, Democratic extremist terrorist white supremacists carried out insurgencies and violently overthrew almost all these governments, putting in place racist governments highly oppressive and violent to black Americans that lasted until the 1960s; southern whites finally negotiated the withdrawal of federal troops left in the only remaining states southern white insurgents had not violently taken over after the disputed election of 1876, an election, like so many others between 1865-1876, marred in the South by widespread violence, fraud, and voter suppression.

Harper’s weekly- “Of Course He Wants to Vote the Democratic Ticket:” White Democrats intimidate a black Republican,October 21st, 1876

With the exception of the election of 1948, in which many southern whites punished Democratic incumbent Harry S. Truman for supporting civil rights for African-Americans and voted for racist third-party candidate Strom Thurmond, Democrats would continue to be the party of racists until John F. Kennedy and Lyndon B. Johnson embraced equality for African-Americans in the 1960s, causing the parties to swap positions on issues of race, with white southern voters then defecting en masse to the Republican Party mainly because of racism, where they are now the Republican Party’s primary base. And, disturbingly, most of the states where today the state-level government is leading the charge in suppressing black and other minority voters are former “Confederate” states in the South.

America is fortunate that apart from riots and strikes, many of them race-based, there has been very few period of civil unrest since the 1870s, the main exceptions being the sporadic taming of the “Wild West” and later the Civil Rights Era’s 1960s and early 70s. But now, starting with the Ferguson riots in 2014 that was the first in a series episodes of racial unrest that have so far culminated in the dark days of racial tension of this very summer of 2016, we are seeing the most unrest this country has faced in more than 40 years.

Trump: The First Major Party Candidate to Stoke Unrest While Running for President?

And in the middle of all this is Donald Trump, the most polarizing major-party candidate since the election of 1860 that precipitated this country’s only civil war.

As history and even our own world today amply demonstrates, the sinister genie of political violence is prohibitively difficult to get back into its bottle once it has been unleashed; often, the attempt to rebottle it fails to succeed before the self-destruction of whatever state-structures were in existence, or before people turn to autocracy out of weariness of violence, with the violence itself often bred by a disintegrating public trust in major institutions. Most worrisome about Trump is that he is mixing subtle, implied threats of mass violence and/or intimidation with a very overt effort to obliterate trust in such institutions; just to recap, from the beginning of his candidacy and throughout, Trump falsely exaggerated how bad problems were with our institutions, even allowing for their increasingly problematic nature: first, he assailed the media and the party presidential nomination process as being “rigged” by elites to keep him down (that is, until he won and then stopped caring); added to this are his repeated allegations that the presidential voting system is rigged from top to bottom, with exhortations of his (largely white) supporters to be enthusiastic volunteer Election Day poll-watchers (in minority-heavy precincts), a task that only trained professionals are qualified to do (the parts in parentheses are understood even as candidate Trump does not emphasize them). Combined with his casual references to beating up dissenters at his rallies, his earlier threats/hints of possible violence (and his campaign’s preparations for intimidation tactics) were the Republican Party to try to deny Trump the nomination at its convention, his repeated musings as to what gun enthusiasts could show Hillary Clinton, especially if she were to be stripped of her Secret Service protection, and his stated desire to put Clinton in jail were he to be elected president along with his encouraging of chants of “lock her up” with crowds at his rallies, all Americans paying attention who have any sense of decency left should be feeling chills down their spines.

And yet for millions of Trump’s deplorable supporters, who are hanging on to every word in person at mass rallies, watching him on TV, or listening to him on the radio, they hear all this, easily understand all the implied subtleties about race and violence, and eagerly absorb every word joyfully, salivating at the very prospect of being able to assert their white dominance yet again on the political system, with far too many of these people also delighting in the prospect of political violence as a means to achieve these ends.

I wish I could say that I firmly believe such a prospect of political violence on anything other than a minute scale is a remote possibility, but I can’t; Trump’s recently far more sinister rhetorical turn is driving delusions and fantasies of violence in the heads of far, far too many of his flock, especially if that recent poll that had half of Republicans refusing to accept Clinton as president is even remotely accurate (and it probably is). I honestly don’t know what will happen, so extreme has Trump’s rhetoric become, so extreme have the views of many of his supporters been for some time, that I fear what will happen should this toxic mix boil over.

All Americans, regardless of political affiliation, in an atmosphere of increasing racial animosity and rumblings of political violence, should be afraid, and demand that Trump cease such rhetoric immediately, before it may be too late to prevent the unimaginable. But, as a consequence of all of this, we must begin to imagine the unimaginable, and prepare for the worst.

In some ways, that in itself is close enough to a 133 moment that we are in trouble regardless of what happens on and/or after Election Day.

Conclusion: A True Test for America, Its System, Its Leaders, Its People 

I want to also be careful here to note I am not arguing inevitability here: 133 did not make Sulla’s and Caesar’s civil wars inevitable, and Trump doesn’t make anything inevitable about today’s America. But each made and make, respectively, the possibility of really bad things happening far more likely: once such things occur in a society, they are far more likely to occur again than if society had prevented them from occurring at all in the first place.

Do I think Trump really wants to spark violence and riots? To undermine democracy? Maybe not, maybe it’s just bravado, but maybe not; either way, I do not think he appreciates or understands the raw hatred and emotion with which he is toying; in fact, the Republican Party did not realize how dangerous a game they were playing for decades stoking these fires, and Trump blew it all up right in the Party’s elites’ face. These forces are larger than Trump, and it remains to be seen if he can contain them, or if he even wants to. At the final debate, he said he wanted to keep us “in suspense,” and no matter what happens, we can all agree he has succeeded wildly on that front, and not for the good of our republic. The example of Rome’s self-destructive descent into civil political violence and strife is frighteningly instructive for our times, then, and should give us all pause, and we will have to judge ourselves very much on the basis of what happens over the next few weeks. In some ways, no less than the fate of our (and even Western) democracy itself is at stake.

If you appreciate Brian’s unique content, you can support him and his work by donating here. 

Feel free to share and repost this article on LinkedIn, Facebook, and Twitter (you can follow him there at @bfry1981), and here are many more articles by Brian E. Frydenborg. If you think your site or another would be a good place for this content, or would like to have Brian generate content for you, your site, or your organization, please do not hesitate to reach out to him!

 Originally published on LinkedIn Pulse July 11, 2016   

By Brian E. Frydenborg (LinkedIn, Facebook, Twitter @bfry1981) July 11th, 2016

Clockwise: Facebook, CBS News, AP

UPDATE: July 18th, 2016: In light of today’s attack on police in Baton Rouge, I was sadly reminded that my article discussing U.S. and Israeli counterinsurgency in Iraq, Afghanistan, and Palestine discusses dynamics that are wholly applicable to these shooting by and of police in America: Counterinsurgency (COIN) & Civilians: Israeli vs. American Approaches

AMMAN — Yet again, I set to writing my thoughts with a heavy and exasperated heart. Sometimes I feel like I am in the movie Groundhog Day, one that is decidedly more dark and violent. 

A Catalogue of Warning Signs and a Middle-Eastern Mirror

I go back through the articles I’ve written over the last few years, and common themes emerge, common themes of repeated bigotry and violence, fear and hate, ignorance and lack of understanding, terrorism and oppression, and societies tending to react in counterproductive ways to all of these problems.  It seemed years ago, we in the West could look at Iraqis, Afghans, Israelis, Palestinians, and more recently Syrians and Yemenis, among others, just to use the Middle East as an example, and say “Wow, those crazy people can’t stop killing each other, and sure can’t stop the drivers that lead to the violence and the killing and its cyclical reoccurrence.”

Then the shooting of Michael Brown in Ferguson happened. Along with the deaths of Eric Garner, 12-year-old Tamir Rice, Freddie Gray, the earlier episode with Trayvon Martin, and other less-well-publicized killings by police. People were angry. Protests were happening all across the country. The largest civil disturbance in the country since the 1992 L.A. riots. People demanded change. Months, a few years, after these events, more of the same: 123 blacks killed by police so far in 2016, including two of the most recent, Alton Sterling, Philando Castile, killed in obviously unjust circumstances that were caught on video, one day after the other. And the day after that, 5 Dallas Police officers were murdered, 7 others wounded, by a man who wanted to kill white police officers in revenge for the aforementioned shootings; 3 days, 3 shootings; those 3 days were unlike any other in America in recent memory.

This reminds me, after Ferguson and other high-profile wrong killings of black men by policy officers, of when two New York City police officers were murdered in cold blood by a black man, apparently in part in retaliation for wrongful police killings of black men, late in 2014. It was small and isolated, but it was a form of terrorism. The Dallas incident appears to be more of the same.

As someone who lives in the Middle East, I find that this series of American events reeks of much of the internecine violence here: some groups, often minorities, have grievances with a state government that abuses them, and a cycle of violence between heavy handed government security forces and enraged members of the victimized community(ies) ensues. Sunnis and Shiites/Houthis/Alawites; Kurds and Turks; Israelis and Palestinians, etc. etc. With an explosion of rage in American, European, and global politics, and more violent behavior than we are accustomed to coming at times from both Donald Trump supporters and Bernie Sanders supporters here in America, with racial resentment, division, and prejudice seemingly on the rise in America, I am really worried that we are standing at an abyss, far too familiar in conflict zones in the Middle East and elsewhere, where we are looking at a transition from semi-regular but semi-isolated violence incidents and transitioning into something of a genuine cycle of violence between relatively small numbers of bad actors in both parties (police and African-Americans) whose gaps between each other politics has failed to bridge. After all, no matter where in the world you live, anarchy and violence are under the surface, waiting to erupt, once the hard-won, painstakingly built yet thin veneer of civilization is removed, even in the United States.

The Frustrating Impotence of a Wordsmith?

I’ve repeatedly called for people to take a step back from this abyss, after Ferguson, after San Bernardino, after the Charleston attack, after the Brexit vote, after the Paris attacks, after the Brussels attack, throughout the rise of Trump and Sanders, after Orlando, and throughout the Israeli-Palestinian conflict. If I had any illusion of self-importance before, I can report back that, don’t worry, my calls seem to have gone unheeded. If I may pay myself one compliment, however, I cans say that after over a decade-and-a-half of studying, conflict, war, terrorism, and genocide, that even now I can still feeldisappointment, depression, and dismay, and even if my ability to be shocked is being eroded, I haven’t become numb.

Sadly, though, I guess this article I am writing is just more of the same: words from someone who is fairly powerless, calling on all of us and many of our leaders to get our heads out of our asses. I fight my war not with bullets but with words, wondering if much of the rest of the world has lost its mind or not. Not sure if it will do any good, but I write and solider on I must, it’s who I am.

From Despair to Rage?

Black Americans are used to being mistreated in particular. They are used to feeling a mix of impotent rage, deep despair, a choking sadness. Their remarkable patience is being tested, has been tested, will be tested, and, frankly, they have been far more patient than most groups who have suffered such ill-treatment from their own societies and governments. They have every right to be enraged, to express this rage, and with such a long history, it’s hard to blame black Americans if they feel like giving up on the political process, and it should not be so alien as to be able to sympathize, or at least empathize, with those who would explore a continuation of politics by other means, to quote von Clausewitz, especially since America as a nation is one founded on an armed rebellion against and oppressive government.

To anyone in the black community considering giving up on politics and moving to political violence (though I know the vast majority of you aren’t), as a white American, I know it is unfair to ask or expect continued patience with white misrule. After suffering so much and for so long, desires of revenge and resistance and rage are understandable. But what is understandable, what are typical reactions of human nature and human emotions, is often not what will bring about the best result; don’t go down the road of political violence, it won’t help you or your community, and it will only make things worse, as the Middle East shows us.

To African-Americans, I say, the problem isn’t primarily you, it’s my fellow white Americans. 

The one positive thing I can say definitively is that there have never, ever before in American history been more white Americans who are more or less with you, and who are appalled and ashamed of whites’ collective past and present mistreatment of blacks and other minorities.

Right now, though, I must sadly say, far too many police offers for far too long have abused and still abuse their legal and physical power over black people, too often lethally (even a very recent non-comprehensive study that raised questions as to whether there was a racial disparity in the general use of lethal force found that there was a tremendous racial bias in the use of non-lethal force), and this abuse produces justified rage. And white Americans are too blithe and complacent—and therefore complicit—about all this. From the time they were first brought over as slaves even through Obama’s election and today, African-Americans and their descendants have been systematically treated horribly by society, individual, and government, and though in recent decades the degree of this maltreatment has been mitigated significantly, the disparity is still so massive on so many levels, and is, in fact, apparent in every possible measurable way, so massive are the inequalities still. While Americans can be proud of the general shrinking of that trajectory, we should still be ashamed of the awful disparities and injustices that are an everyday part of existence for most of black America. Considering all this, I am amazed at the remarkable patience of the African-American community, and am actually shocked that there is not more political violence from African-Americans; most other groups in the world would have and have reacted far more violently under similar circumstances. Whether in the relatively low numbers of slave rebellions, very little violent resistance to the state terrorism of Jim Crow, or the remarkable restraint of the black community today in the face of an epidemic of killings and maltreatment at the hands of officials who are supposed to protect and serve them, this restraint is undeniable.

From Rage to Radicalization? The Middle East vs. America 

But I am truly worried that a small number of extremists could begin to start targeting police and others in revenge for abuses by police and others. It is clear that much of white America already has too much racist paranoia and prejudice regarding people of color, too much ignorance about race (most whites remarkably think white people suffer from discrimination as much or even more than black people suffer from it), and even in 2016 the gap in views on race and racism between whites and black is astounding. And society, including even black Americans, are conditioned by society to feel prejudice towards blacks. This problems cannot be underestimated; if white people were being killed in the same proportions as black people by police, there would have been outrage and massive change already. But as D. L. Hughley pointed out on CNN in tears, white America is just too complacent with these black deaths, too willing to accept these killings. Under these circumstances, and in our time of rage, when social media and the internet tend to bring out the worst in human nature, when our nation by far has the highest per-capita civilian gun stockpile in the world, I fear the likelihood of violent terrorist reprisals against police and others is too high for us not to worry.

As situations in the Middle East have taught me, radicalization and terrorism are processes that often stem from long exposure to mistreatment with a feeling that there is no serious way to have your grievances redressed through peaceful political means. From Hamas and the PLO to even ISIS, from the PKK to the Iranian Revolutionaries to the Mahdi Army and others, I see violence—often through small violent radical movements or even from a significant number lone-wolf violent individuals—arise that generally succeeds in poisoning politics even more so than they were before and in pushing people farther away from each other, making them less receptive to each other’s narratives and less willing to compromise, let along consider “peace.” The intensify conflicts and make them much harder to resolve; and in the end, nobody seems to really “win” much anything.

Even a very tiny increase in the number of killings of police by black perpetrators in revenge would significantly increase what are already serious problems with white paranoia and anxiety over their status and also police militarization. And it would not matter if the vast majority of blacks would be opposed to this rise in violence; white America would look at black people with even more suspicion and unease, including the police; mistreatment of blacks would increase, leading to even more violent extremism from a fringe movement of blacks, and that fringe movement would likely grow, still a fringe, but a bigger one; white people would be less sensitive to the grievances of the black community, than they already are, seeing accommodation as giving into “terror,” and so on and so fort, to more hate and violence, to more political stagnation.

Think this sounds like it couldn’t happen here? Trust me on this, I’ve seen this sad sitcom play out in the Middle East over and over again. And in the year of Trump, we must extend the horrible depths of our imagination and consider what was recently unthinkable. And then, we must act to prevent such unthinkables.

A Week of Shootings and Possible Israeli-Palestinization of America

Reuters

More than any other single act in recent memory, the terrible shootings—terrorist shootings—of the police officers in Dallas right on the heels of the shootings in Baton Rouge and Falcon Heights are a reminder that the chances of such violence increase the longer legitimate grievances continue to be unaddressed or even have their existence denied.

Looking at Israel and Palestine, Israel occupied Palestinian territory starting in 1967, and began harsh military rule over Palestinian Arabs that denied that basic human rights and dignity, a rule designed to nip any peaceful, let alone militant, formation or organization of Palestinian nationalism in the bud, and, eventually, designed to facilitate the colonization and settlement of the territory by thousands of Israeli Jews, not subject to Israeli military law like the indigenous Palestinians, but to democratic Israeli civil law, an apartheid like-double standard. For the first 20 years of this occupation, only small groups of Palestinians, generally based and operating outside of the occupied Palestinian territory, conducted terrorist and guerilla attacks, but they were small and sporadic and the occupied Palestinians were not engaged in such activity on any significant level. But after 20 years of living under such a system, the Palestinians themselves erupted in a grassroots, spontaneous, violent uprising—and intifada—late in 1987, their patience with such treatment having reached their limit, catching both the Israeli authorities and Palestinians leadership by surprise. This uprisings, later ones, and later violent resistance would grow to include terrorist attacks on civilians that would leave hundreds of Israelis dead over the next three decades, and Israel’s responses often amounted to collective punishment of millions of Palestinians civilians and included military actions that generally kill far more civilians than militants, with thousands of Palestinian dead over the years. Now, chances for accommodation, let alone peace, seem further off than before, with hearts hardened, each side exhibiting an almost pathological ability to dehumanize the other side and an inability to empathize with or understand it. 

Very few Israelis acknowledge that the period from 1967-1987 was a window in which Israel had both the ability and responsibility—as the party with virtually all the power—to avoid the explosion of rage and violence, a twenty-year opportunity to treat the occupied Palestinians as humans and with dignity, to accommodate their legitimate aspirations and desires, to address their legitimate grievances. They absolutely failed, and failed miserably in this regard. And violence has now become the new normal between Israelis and Palestinians.

White America better realize that its window will not remain open forever, that the time to act and accommodate is now; I hope with all my heart that historians won’t be looking at America in this current period and say that the rise of a fringe black militancy that poisoned race relations and tore American society apart was born out of white American ignorance of and complacency with a status-quo that was unbearable for African-Americans, the way that Israeli-Palestinian violence was borne out of Israeli ignorance of and complacency with a status-quo that was unbearable for Palestinians. It would take far less than a Palestinian-style intifada to wreak havoc with what is already a fragile and weakening American social fabric. 

For the lessons Israelis and Palestinians and others in the Middle East teach us is that once real momentum behind violence grows and a cycle of violence emerges, the Pandora’s box of recurring civil conflict is extremely difficult to lid shut. 

Yes, there is a very real chance that the state terror meted out by local police and the government on people of color in America could result in a response of long-wolf or even budding terrorist organizational terrorism. Obviously, such violence should be condemned and this would be an awful choice made on the part of such self-styled “insurgents,” just like it is on the part of Palestinians under Israeli control. But arguably even worse would be to deny the state terrorism being carried out against black America of structural and, yes, physical violence, a state terror that for roughly a century was in large part deliberate by meticulous design, and though today it has been significantly mitigated and is now largely a unconscious program on the part of government and society, that it is no longer an excuse to ignore, be ignorant of, be complacent with, not take responsibility for, and not confront it head on, especially since for so long, so many voices in the black community have been so vocal in denouncing this system creates very oppressive conditions lived every day by millions of African-Americans for anyone willing to listen, but have been so long ignored or dismissed by white America.

Jonathan Bachman/Reuters

Time for White America to Wake Up and for Whites Who Get It to Make Sure That Happens

Now, white America has a choice that only it has forced itself into: galvanize America’s political systems to act now towards justice, or set the stage for what could be a new normal of civil political violence, something of an Israeli-Palestinization of race relations and government-minority relations; few things are ever simply black-and-white, but this clearly is. To avoid a specter of significantly increased likelihood of the latter nightmare, a civil war needs to happen: not between white black, but within white America, between those who accept the clear reality and those who willfully and foolishly deny it. This fight will not be a physical one, but will be fought on Twitter and Facebook, on TV and in newspapers, on the phone and at the dinner table, during work breaks and city council meetings. Those who understand the reality must challenge the misinformation, mythology, and ignorance of those who would deny it and would fight necessary and just redress at every turn. 

Again, that is not to say that black-Americans are, as a group, threatening violence, but political violence would be a natural occurrence if the path of inaction is maintained. And there is nothing wrong with accommodating legitimately aggrieved groups to defuse tensions and potential conflict; doing so—doing the right thing—should never be thought of as “rewarding terror.” After all, what is politics but the chance to resolve disputes and solve problems peacefully? If peaceful means continually fail to bring about needed change, well, that is the story of the failure of governments all over the world, including democracies, and of the roots and emergence of violent conflict, themselves the natural byproduct of the failure of politics and governments. 

Right now, America is on the wrong path, and certainly not on the path to addressing the legitimate concerns of African-Americans. At a time when the world is exploding into rage, racism, violence, and terrorism, the right path forward in the near future is clear: serious, meaningful policing and criminal justice reform nationwide, at a national level or in a massive well-spring of local and state-led initiatives or both. As with so many things these days, the question is, will America—will white America—do the right thing? Or will it give in to ignorance, fear, hate, and violence? That, of course, remains to be seen.

See related article: A Ferguson Intifada: Why African-Americans are America’s Palestinians

If you appreciate Brian’s unique content, you can support him and his work by donating here. 

Here are many more articles by Brian E. Frydenborg. If you think your site or another would be a good place for this content please do not hesitate to reach out to him! Feel free to share and repost on LinkedIn, Facebook, and Twitter (you can follow him there at @bfry1981) 

Originally published on LinkedIn Pulse October 12, 2015

By Brian E. Frydenborg (LinkedIn, Facebook, Twitter @bfry1981) October 12, 2015 and republished on MoviePilot on February 13, 2016

al-Furqan Media/Islamic State

AMMAN — There are some who would argue here in America and in other places that the greatest calamity of our time*—the metastacizing vortex of the Syrian Civil War and all its accompanying metastacizing side effects—is not “our” problem and does not really affect “us.” To them I would say, on several important levels, that they could not be more wrong.

Apart from the appalling destruction of human lives and cultural heritageon top of mass displacement contributing to make current population of globally displaced reach a scale not seen since WWII, and perhaps, even, taking all those into account, the most terrifying thing about this sad, sorry, tragedy is how absolutely quickly and nearly completely an entire (relatively) modern state and society has collapsed into pre-Taliban Afghanistan and Congolese-like (dare I say even Dark Age-like?) near-total anarchy and chaos of the most virulent and violent kind. Even in the worst days of the U.S. occupation in Iraq in 2006, when the U.S. barely managed to keep a lid on a semblance of order and Iraq teetered on the edge of chaos and civil war, the lid may have been popping and jumping, but it never flew completely off and out of sight; and after those dark days, the U.S. began to greatly turn things around. Well, with Syria, today, the lid has been blown off and it has been long-gone for some time now, and this is beyond debate. It happened so quickly that the world has been caught flat-footed and ill-prepared, content to play with Syria as chess game board and making things worse not only for Syrians but for the entire global community at worst and a few doing something to try to help but doing far too little, too late at best. In the middle, most nations do nothing.

Yet we all need to be concerned about how quickly a sophisticated, fairly modern, secular-oriented state like Syria devolved into the worst of religious extremist fanaticism and violent, murderous cruelty, of rampant anarchy and callous calculated mass-murder. Any country can produce a mass-murder or a tyrant, a Hitler if you will. And it should be remembered that before and during the Nazi era, Germany represented the peak of civilization, culture, learning, science, etc. That did not stop it from unleashing the greatest orgy of bloodletting in the history of the world for such a short period of time from carrying out and engaging in the most systematic and organized genocide in world history; only the Mongols may be comparable. No matter how great or powerful or advanced our culture may be, we must all recognize we may all, as nations, possibly produce a Hitler. Or, in this case, a Bashar al-Assad (to be fair not nearly as rotten an apple as Hitler). But it is easy to place all the blame on a leader, and harder (but more important) to confront the most troubling traits of an entire society; thus, the more important lesson here is that we may each, as a society, become Nazi Germany, or, in this case, Syria (again, not equating the two here, just making a point).

In 2015, Nazi Germany is something of a fading memory, a near-mythical tale few can say they experienced or observed contemporarily, whether up close or from afar. Syria is the greatest calamity to unfold in our current era,*and even in just the few years since the U.S. invasion of Iraq and the peak of violence there, the tremendous growth of immediate and stream-of-consciousness social media, mobile technology, broadband internet access, and interconnectedness means that the average citizen in the world, if they choose, can experience the conflict in Syria today in an up-close and personal way as no one in the world not directly in or near a conflict could have ever experienced conflict in the past. It is therefore an unprecedented teachable moment on several levels.

Syria is like a Gollum to our Frodo for all you Lord of the Rings fans. Gollum had the One Ring for 500 years and, as the prologue states, “it poisoned his mind” (an understatement). At first glance, Gollum looks utterly alien, evil, contemptible, deserving of being struck down, cast off, or forgotten. But as Gandalf explains and Frodo comes to learn, Gollum was a distorted mirror image of Frodo himself and of Hobbits general, as he was once a Hobbit named Sméagol. Especially after Frodo has been the bearer of the Ring for some time, he comes to understand the burden the Ring had been for Sméagol over the half-millennium it had taken a hold of him and turned him into Gollum; Frodo, begins to suffer as a Ring-bearer just as Gollum has, and even begins to speak and act more like Gollum as his quest goes on. In subtle ways in the books, Frodo begins to root for Gollum, hoping to redeem him back to Sméagol, because Gollum’s ability to be redeemed and overcome the evil of the One Ring is a reflection of Frodo’s own ability to do the same. In the movies, this is made more explicit with a sharp exchange between Sam and Frodo about the Ring and Gollum, in which Frodo snaps at Sam “You have no idea what it did to him, what it’s still doing to him. I want to help him Sam…Because I have to believe he can come back.” For us, we have to believe Syria and Syrians are redeemable and worth fighting for, because any nation is, frighteningly, capable of a similar descent; whether we like it or not, Syria is a distorted reflection of our own nations.

New Line

Perhaps you scoff at such a notion. “Our people, our culture, our nation, our system, our values, are better than them and theirs,” you say. “It couldn’t happen here.” Well, even in American history, there are frightening examples of similar breakdowns of society into murderous anarchy. During the Civil War, large portions of the South and Border States were engulfed in bloody, chaotic, anarchic, vengeful violence, where government authority evaporated and life was a series of bloody confrontations between deserting troops, roving guerilla bands, civilians divided over their loyalty to the Union, slaves and ex-slaves, and rebels who fought against the Confederate government; untold thousands were killed in remote parts with no witnesses to record the events; nobody and no one was safe from robbery, banditry, rape, and murder. From the Civil War through the 1960s, America experienced numerous race and labor riots, some of which were quelled with military force. The “Wild West” was somewhat anarchic for decades and was only stabilized with a heavy price in blood. In more recent living memory, riots in Los Angeles in 1992 were the largest in America in decades; much more recently, Hurricane Katrina brought one of the great American cities to its knees as New Orleans became a hotbed of death, violence, anarchy, looting, crime, and public mismanagement. And just last summer, Ferguson, Missouri, saw the worst riots in America since the aforementioned L.A. riots. Many white Americans would dismiss in a racist way the last few examples as black people just being black people; certainly white America would not behave in such a way today, they think.

Wrong. At most, our culture, system, values, etc. buy us time, certainly less than we would like to believe and certainly not enough to prevent a societal collapse under the most severely pressing circumstances.

Three television shows illustrate this vividly, each presenting a vision of America (or at least a slice of America) coming apart and being reduced to primal anarchy: Fear the Walking Dead, The Walking Dead, and HBO’s The Leftovers. (BEWARE SPOILERS, if you have seen one show but no other, just skip the relevant section; for those willing to have a bit of the story ruined but not the major parts, I have divided the spoilers into stages).

Fear the Walking Dead (SPOILERS)

Fear the Walking Dead is AMC’s new prequel of sorts for its megahit The Walking Dead. In The Walking Dead, the main character wakes up in a hospital weeks after the zombie apocalypse has begun. In contrast its mother show, Fear the Walking Dead starts us right in the middle of normal life in Los Angeles, before the outbreak and before society collapses. In just six episodes, we see a fairly normal group of people experience an utter breakdown of pretty much everything. It starts with isolated cases, and the riotous L.A. denizens are apt to see police brutality against regular citizens rather than law enforcement trying to contain a zombie outbreak: they riot en masse and draw the authorities’ attention from dealing with what they don’t yet know is a zombie outbreak. Such conditions only the enable the infection so spread even more in the ensuing chaos. Police and medical workers, on the front lines of dealing with people who are dead and then almost immediately “turn” into zombie, become particularly susceptible. Police stations, we must assume, and hospitals, we see, are turned into new front lines against the zombie infection. Many people try to leave town as disorder spreads, but the congested L.A. traffic only makes them sitting targets for zombies, as whole highways filled with abandoned cars imply in later scenes. The power stops working. 

Then the military shows up an is able to secure a small neighborhood here and there (lucky for the main characters), but most of the city of L.A. is abandoned; whole neighborhoods burn down, skyscrapers smolder, the streets and houses are empty and deserted save for small pockets, the lights are off. The military is there, ostensibly to protect the few secure zones they are able to create, but no one is there to protect the people from the abuses of a military that is almost as freaked out as the civilians. Outside of the protected pockets, there are signs that point to the military simply killing civilians left behind, possibly out of worries about infection. The sick and non-cooperative are forcefully taken away from their families and moved to detention centers. At this point, there is no law, only a new order coming at the expense of all freedom and backed by the butt of a rife. 

(BIG SPOILERS AHEAD). One of the characters in the show, we learn, was a security official and a torturer for the regime in El Salvador. He quickly feels the need to use his skills from the past, and, because it may benefit her son who has been detained, a single mother who is one of the main characters spend little more than a few seconds with her qualms and quickly accepts the use of torture with no apparent sense of guilt or shame and with no look back, unlike her boyfriend. Yet in the final episode, the boyfriend, composed until this point, comes undone and nearly beats to death the same man whose torture he was against, leaving him in a state where he may well die. The same man takes it upon himself, out of necessity, to shoot his ex-wife in the head with her full consent because she has been bitten by a zombie and knows that she will soon become one. The detained son escapes with a new friend but they decide to do nothing to help anyone else to limit their own risk; the main characters, when they decide to leave town just before the military arrives, decline to warn their neighbors of the impending disaster (not many people know what’s going on at that point); when they figure out that the military is weak and will soon abandon them completely, they decline to warn their neighbors yet again. It is likely that they have known these people for some time, but in a matter of days, those bonds come to mean nothing. Society is no more. The main characters even unleash a zombie horde on the detention camp entrance to serve as a distraction so they can rescue their own loved ones, totally willing to place all the guards and all the civilian detainees at risk.

(Exiting major spoilers) Throughout the entire show the authorities are more of less clueless, one or more steps behind and impending disaster they are ill-prepared or incapable of handling, and rather than coming together, people become more selfish and tribal, less concerned about helping others, more willing to place others at risk or leave them vulnerable, with naked self-interest dominating. The government, at least where we see it, completely abandons people and evaporates. All of downtown L.A. is a virtually empty ruin, a wasteland, by the last episode. The collapse of an entire city, one of the world’s largest, happens in a matter of days, as does the collapse of the moral fabric of society. Survival is the new central value, and sacrificing even longtime neighbors for self-preservation becomes the norm.

The Walking Dead (SPOILERS through season five)

AMC

The Walking Dead, the sixth season of which is just premiered, begins way past the initial devolution of its sister series, and takes us to some truly terrifying depths of cruelty and horror that unfortunately mirror all too much our own reality of anarchic war zones. By the time the show starts, society and government are already long gone. Most people are dead or are, literally, walking dead (zombies), and most survivors are now in small nomadic gangs whose numbers are constantly being whittled down not just by zombies, but by the aggressions and machinations of other bands of survivors. The words of the ancient Greek historian Thucydides come to mind here: “…right, as the world goes, is only in question between equals in power, while the strong do what they can and the weak suffer what they must.” And the weak sure do suffer, killed off by either zombies or stronger groups of survivors. Killing, pillaging, even rape (though this is more implied) seem commonplace, as the most cruel and brutal seem to survive at the expense of others; the more brutal, in fact, the better. Small communities seem to survive or be established here and there, but are run by the most brutal regimes as the sadistic Governor’s Woodbury, the deceptive, cannibalistic Terminus, and the Atlanta hospital all show us. The three communities exemplify murderous tyranny, ruthless deception, and the strong taking advantage of the weak, respectively. In the case of Terminus—without a doubt the most brutal of the three—we learn that prior to becoming what they became, they themselves suffered unspeakable horrors at the hands of others. As Israeli historian Benny Morris in his landmark history of the Israeli-Palestinian conflict quotes W. H. Auden’s poem “September 1, 1939” in the book’s preface: “I and the public know/ What all schoolchildren learn,/ That to whom evil is done/ Do evil in return.”

A dominant theme quickly emerges: the real challenge is not overcoming the zombies, but fellow human beings. 

In general, good men who try to show mercy often die because of it. Major characters die saving other people, and eventually some of these other people die too, showing a heartbreaking waste of life and that even the bravest sacrifices often turn out to be in vain. The show’s main character—and a major hero—ends up favoring execution as his preferred method for dealing with enemies as the seasons move forward, with him internalizing some very harsh lessons form earlier. Even young characters (and I mean young) exhibit sadistic and murderous tendencies, with one little girl even being put down like an animal after she kills an even younger little girl, an irredeemable product of her environment. “Good” guys sometimes kill first, ask questions later (or don’t ask), and the ability to resist having the environment completely dehumanize you is a constant theme and challenge of later seasons. Small acts of kindness and mercy are often rewarded only with death and despair. Sometimes the best mercy is killing someone to avoid a more painful death. Friends kill friends, lovers kill lovers, children kill parents, often out of kindness. Some of the drama comes as you really wonder whether some characters have lost their humanity, and if or how they can regain some shred of it.

(BIGGER SPOILERS COMING) In the fifth season, the band of survivors we’ve been following have absorbed some new people into their group over the seasons, and come across Alexandria, Virginia, a Washington, DC, suburb that was able to seal much of itself off from the horrors of the outside. Yet in being sealed off and incredibly fortunate, they are incredibly weak and ill prepared. We see how our main hero and character—truly a good man who has just been molded and shaped by his circumstances—becomes a little drunk on the power he realizes that his much stronger group can exert over them. Not without good reason, he plans to overthrow the current leaders and to take over and kill anyone who resists. It does not come to this, but in the end Alexandria’s leader and its people realize that they are weak and ill-prepared and allow the main character to take over peacefully, but not without having him quickly murder a problem member of their community with no hesitation. 

(Exiting major spoiler zone) The lesson they learn and that all the survivors seem to learn is that brutality is absolutely essential for survival; the question is, how brutal do you need to be and how brutal is too far and all-consuming? There is no easy or clear answer. What is clear is that the best of the survivors who have the most of their humanity intact have been able to survive by being able to become coldly, animalistically brutal in an instant and sometimes have to go “too far” just to survive in the jungle of the world in which they live. The softer, kinder ones in the group are usually the ones who die. And even as brutal as they become, the depravity, cruelty, and brutality of many of their opponents is so spectacular that there are clear moral distinctions even when all the people in question are incredibly brutal. Without the protections of society, no social contract to reign in our worst tendencies, brutality becomes absolutely necessary. Sometimes there is no “good” choice, only a less awful or even a totally unclear choice. The series makes this quite clear, and a popular game based on the series by Telltale Games that presents the player with truly heart-wrenching and gruesome personal choices similar to those in the show makes this even more clear.

The Leftovers (SPOILERS THROUGH SEASON 1)

HBO

HBO’s The Leftovers, the second season of which just started, was an emotional tour de force unlike anything I have seen on television before. As the show opens, we see a small upstate New York town and witness the moment when some people just disappear. Into thin air. No explanation, just fear, panic, terror. We then fast forward to three years later, to the same town, and learn via background news casts that four years ago, 2% of the world’s population just vanished. All types of people: good, bad, rich, poor, black, white, atheists, Christians, Muslims, Asians, Africans, all over the world, in every country. As the entire world tries to come to grips with this mystery, the families and friends of those who vanished—the vanished being referred to as “The Departed”—struggle to go on with their lives, to feel life, to find meaning. (SUPER SPOILER SECTION: if you haven’t seen the show, stop here) These people—called “Legacies”—are most poignantly represented by one particular character, who lost her husband and two young children to the Sudden Departure. She still lovingly buys them groceries each week, as if they were still there. She has taken a job helping provide benefits to other Legacies as a case officer/interviewer for the U.S. Department of Sudden Departure. You might think that this job brings her a sense of purpose and closure, but it entails her interviewing Legacies with a long list a very unpleasant and intrusive questions that leave her and her interviewees emotionally drained at best.  Just to feel alive, just to feel anything, she regularly hires hookers to shoot her with a gun while she dons a bulletproof vest. She is miserable, and drowning in her grief. And she is not alone. 

People want answers from above, but none come. So people creates answers on their own: numerous cults have sprung up; they are all over the news, causing violence and chaos. One cult involves a man who is something of a prophet, and fills his well-armed and well-guarded compound with his favorite delicacy: young Asian women. Another cult is setting up shop in the upstate New York town that is the center of the series; it calls itself the Guilty Remnant; its members all wear all white, refuse to talk, all constantly smoke, and they each have assignments to follow and tail specific people in the town. No one know much of anything about them, especially since they do not speak, which only makes the more frustrating to deal with.

In the shows first episode, the town is gearing up for a parade to honor the “Heroes” (the Departed). At the end of the parade, there is ceremony where a sculpture is unveiled showing a mother and a baby that is being pulled up and away from the mother. The woman who lost her husband and two kids is the keynote speaker, lamenting her loss and wishing to have them back, even if for a moment, and not even one of the better moments: she’d happily take a moment when they were all together and sick, miserable. Suddenly, the Guilty Remnant approaches from a distance, and holds up signs spelling out “STOP WASTING YOUR BREATH.” The people of the town, sad and mourning the Departed, march up to confront them. As usual, the Guilty Remnant says nothing, provoking even more anger, which spills over into violence and a riot.

Throughout the series, the Guilty Remnant continually adds new members from the town, and seek to harass people at their most vulnerable. They even buy up a Church in the center of town and convert it to one of their outposts. They break into the houses of the Legacies and steal photographs of the Departed. With these photos and through meticulous research, they find details about these people. Eventually, they secretly order incredibly lifelike dolls (an industry has popped up manufacturing scale lifelike replicas of people to cater to some of the more bizarre Legacies) in the likenesses of The Departed. After a series of building confrontations and growing hostility, they break into and place these dolls in the homes of the Legacies, dressed up as if they were still alive in the spots where they were when they disappeared. I am tearing up just now as I remember the look on the woman’s face who lost her husband and two children, a look of sheer, consuming, and raw pain, of primal anguish, silent as the sound is muted but accompanied by a soaring soundtrack. There is much more of a primal nature to come.

HBO

See, these Legacies are pretty much miserable people, drowning in depression, grief, loneliness, unanswered questions, loss. They have tried mightily to solider on. The non-Legacy, “normal” people are not doing much better. They have all had to put up with a provocative, cruel, stubborn cult in the form of the Guilty Remnant who try as hard as they possibly can to make it as hard as possible for these people to move on with their lives. The placing of the replicas of Legacies’ loved ones in their homes for them to shockingly wake up to generates a timeless and primal reaction, and it is terrifying. In a small American town not far from New York City, scenes of apocalyptic destruction erupt: the whole town, especially the Legacies, is outraged at the guilty remnant. All manner of people, even young people and even the elderly, take to the streets in an orgy of violence, bloodletting, and destruction; the town’s police force simply stands by and even the mayor just stands by, helpless, as young, old, men, women, strong, weak, all attack the guilty remnant, beating them, shooting them, destroying their compound, setting it on fire, dragging the cultists away to be tortured and murdered. Fires, gunshots, screams, blood, fill the air and background; a primal, cave-man-like hatred consumes normal people of the town; they become beasts of vengeance and nothing more. Just hours before, the town was a common, if affluent, modern American town; one act, albeit one that was a culmination of a series of acts, destroyed modern civilization and returned the town to the dark ages and prehistoric times of unthinking hatred and unrestrained brutality. This occurs in episode ten, after we have had nine episodes—nine hours—of getting acquainted with this town, its people. To see it all come crashing down, to see an entire community embrace their worst tendencies and opt for murder and mayhem in an instant, is a terrifying sight to behold, presented to us with a lyrical poetic quality that in unnerving to your very core. 

It left me shaken and rattled; it may be hard to imagine 2% of the world disappearing, but for the rest of mostly ten hours, it was very easy to accept the grief and pain and hurt and loss of these finely acted characters as real, and to accept the Guilty Remnant cult as real and their actions as real. And it was very easy to accept the primal, brutal, and violent reaction as also being real, authentic, and, perhaps most frighteningly of all, understandable. You wonder how you would have been able to stop yourself from participating in the orgy of violence and destruction, and there is no easy answer. You fall into the trap of rationalizing brutality that is not even in self-defense; you come face-to-face with the beast within. The bottom line: under the right conditions—conditions that are real and possible—this can happen anywhere.

 You wonder how you would have been able to stop yourself from participating in the orgy of violence and destruction, and there is no easy answer. You fall into the trap of rationalizing brutality that is not even in self-defense; you come face-to-face with the beast within. The bottom line: under the right conditions—conditions that are real and possible—this can happen anywhere.

And that is terrifying.

*****

All of this is important when considering Syria, and when considering ourselves. Fear the Walking Dead shows us how quickly society can collapse and how quickly we can embrace depravities like torture as a necessity. The Walking Dead shows us how terribly far gone we can go away from society, and how brutality is both a necessity and a demon with which we must wrestle, needing to embrace it in order to survive but needing to check it to retain our sense of, and belonging to, humanity. The Leftovers, too, show us how rapidly society can crumble, but shows us this in a place that looks and feels very much like our world, New York suburbia, even, and absent zombies. When the power and police are gone, we resort to tribalism and bare survival. When we resort to tribalism and bare survival, we can go to frightening depths of brutality and depravity. Some rebels in Syria are brutal mainly out of necessity, like our heroes who mostly, but not always, walk the line well. Some rebel groups in Syria are just simply brutal strongmen like the Governor or the police of the hospital, trying to carve out their own little fiefdoms where they rule as kings and bring some semblance of order to a chaotic world but an order that is to their benefit at the expense of others. Other are far more gone, groups such as ISIS, not that different from the people of Terminus (and, it is hinted, the Wolves group we will encounter in in force in this new season); their embrace of brutality as a means for survival is at the full cost of their humanity. With enough provocation, any community or people can turn into animals, predatory, heartless, unfeeling when it comes to “others.” 

This tendency is, perhaps, our greatest enemy, even as it is a strength in terms of survival. When it comes to Syria, just like Frodo, we must believe Gollum can come back, and we must try to help; the effort, the trying, is more important than the outcome, for, as Iain Pears writes in The Dream of Scipio, one of my favorite books:

“How do we justify calling ourselves civilized, after all? Is it the books we read? The delicacy of our tastes? Our place in continuing a line of belief and of common values that stretch back a thousand years and more? All this, indeed, but what does it mean? How does it show itself? Are you civilized if you read the right books, yet stand by while your neighbors are massacred, your lands laid waste, your cities brought to ruin?”

To simply abandon Syria and watch it burn is condone the destruction of society and civilization, and to invite a similar response were that to happen elsewhere or even in our own backyard. For, as Pears also writes:

“Action is the activity of the rational soul, which abhors irrationality and must combat it or be corrupted by it. When it sees the irrationality of others, it must seek to correct it, and can do this either by teaching or engaging in public affairs itself, correcting through its practice. And the purpose of action is to enable philosophy to continue, for if men are reduced to the material alone, they become no more than beasts.”

*****

Perhaps most terrifying of all, the collapse of Syria is in part engineered by collective human civilization: the internet, the weapons, the logistics, the ideologies and religions and sects and geopolitical rivalries involved, all are major contributors to this conflict, all products of millennia of civilization and development. Syria’s ruin is therefore our ruin, Syria’s victims our victims, Syria’s plight our plight. The world’s inability or unwillingness to stop the greatest calamity of our age* is also a reflection of the weaknesses of our civilization, weaknesses that must be addressed in order to prevent something even worse and on a larger scale in the future.

Towards the end of his book, Pears has one of his main characters describe the Holocaust he realizes is unfolding in the middle of WWII:

“When I was at Verdun [the WWI battle]… I saw things which were more appalling than you can imagine. I saw civilization coming apart at the seams. As it weakened, people felt free to act as they pleased, and did so, which weakened it still more. And I decided then it was the most important thing, that it had to survive and be protected. Without that tissue of beliefs and habits we are worse than beasts. Animals are constrained by their limitations and their lack of imagination. We are not.

…I thought in this simple contrast between the civilized and the barbaric, but I was wrong. It is the civilized who are the truly barbaric, and the Germans are merely the supreme expression of it. They are our greatest achievement. They are building a monument which will never be dismantled, even when they are swept away. They are teaching us a lesson which will echo for hundreds of years… The Nazis are… holding up a mirror and saying, ‘Look at what we have all achieved.’…

What they’re doing goes far beyond the war. Something unparalleled in human history. The ultimate achievement of civilization. Just think about it. How do you annihilate so many people? You need contributions from so many quarters. Scientists to prove Jews are inferior; theologians to provide the moral tone. Industrialists to build the trains and the camps. Technicians to design the guns. Administrators to solve the vast problems of identifying and moving so many people. Writers and artists to make sure nobody notices or cares. Hundreds of years spent honing skills and developing techniques have been necessary before such a thing can even be imagined, let alone put into effect. And now is the moment. Now is the time for all the skills of civilization to be put to use.

Can you imagine a greater, a more enduring achievement? This will last forever, and cannot be undone. Whatever benefits we bring to mankind in the future, we killed the Jews. No matter how great the advances of medicine, we killed them. However high our achievements may soar, however perfect we become, this is what is at our heart. We killed them all; not by accident, or in a fit of passion. We did it deliberately, and after centuries of preparation.

When all this is over, people will try to blame the Germans alone, and the Germans will try to blame the Nazis alone, and the Nazis will try to blame Hitler alone. They will make him bear the sins of the world. But it’s not true.”

*****

In the end, the world has enabled such a rapid destruction of almost an entire society in Syria, and the world allows it to continue, perpetuates it. That is hardly to suggest equally diffused global responsibility.

But if the global community cannot save Syria, will it ever be able to save itself when confronted with far greater crises in the future? It would be terrible to try to save Syria and fail, but it would be more terrible to not even try to save it and just watch it burn, consuming all inside and around in a fiery vortex of death and destruction, fed by the oxygen of nihilism and selfishness. The shows I discussed demonstrate how easily and deeply this can happen, show in great detail the dynamics of radicalization and how they can spread and corrupt all whom they touch, sparing no one, just as is happening in Syria, and show us how such shocking dynamics and sudden collapses can happen anytime, anywhere, to anyone.

There are no easy answers. All I know is that Syria is a test of our current human civilization, and whether it is the mass beheadings, the thousands of sex slaves, the religious extremism, the masses of displaced, or the petty rivalries involved, we—our world, our civilization—are failing this test.

*****

 (*To those of you who would argue that the 2003-2011 U.S. invasion and occupation of Iraq is the greatest calamity of our era, I would argue America’s 2003 Iraq invasion comes in second, and if you think that the situation in Iraq at the time of the Syrian Arab Spring uprising and the ensuing civil war contributed greatly to those events in destabilizing Syria you would be wrong, and it is most certainly the other way around, thatSyria destabilized Iraq, for, with the sacking of Rumsfeld and the implementation of new strategy led by Secretary Gates and General Petraeus starting in 2007, tremendous improvements in security and competence were made,so that from 2008 to 2012—the last year being a full year after a full U.S. withdrawal—the levels of violence were the lowest since the start of the conflict not including the initial invasion itself, particularly from 2010-2012.  Furthermore, throughout the entirety of the U.S. occupation, there was no major spillover from Iraq other than some refugees, whose numbers pale in comparison to both the current absolute number and especially the proportions of Syrian refugees, and the refugee populations today in Jordan and Lebanon especially are already having a much larger deleterious effect on those countries than the situation with refugees in almost nine years of U.S. operations in Iraq did with any of its neighbors. Certainly, nothing like the 2014 ISIS march into Iraq from Syria and its civil war occurred during the U.S. occupation of Iraq in regards to any of its neighbors. I have here linked to several articles I authored detailing these facts for those who wish to read more or doubt what I have written here)

See related articles by same author:

Putin’s Reckless Syria Escalation Makes Russia, Russians, Target of Global Jihad (Again)

Grading Obama’s Middle East Strategy II: Syria’s Civil War

If you think your site or another would be a good place for this content please do not hesitate to reach out to me! Please feel free to share and repost on LinkedIn, Facebook, and Twitter (you can follow me there at@bfry1981)

Originally Published on LinkedIn Pulse January 7th, 2015

By Brian E. Frydenborg- LinkedIn,Facebook, and Twitter (you can follow me there at @bfry1981) January 7th, 2015

This article was republished by the Russian International Affairs Council (RIAC), Stupidparty Math v. Myth, and Ammon News.

It is times like these when we are reminded how thin our veneer of civilization truly is, how frail the social fabric that binds us together is, how easily it can all come undone. We did not see this after 9/11 in New York: New Yorkers united to help each other, did not panic. But we did see this after Hurricane Katrina and gross incompetence from everyone from Mayor Ray Nagin to President George W. Bush devastated New Orleans.

It was not some sort of freak coincidence that people both in America and the Middle East, as well as elsewhere, looked at images coming out of Ferguson and images coming out of Egypt, the Palestinian Territories of Gaza and the West Bank, and other places in the region and saw significant similarities. The images of mass protests turning violent and/or security forces’ violent responses, often involving tear gas, were, at times, difficult to tell if they were taken in Ferguson or Ramallah or Cairo. Some in the Middle East, far more accustomed to dealing with tear gas than Americans, posted advice for their fellow protesters in America. There was a genuine solidarity felt between protesters in both regions. For many, especially white Americans and Jewish Israelis, this might seem incomprehensible. What could African-Americans and Palestinians have in common with each other?

There was a genuine solidarity felt between protesters in both regions.

Well, despite all the differences, quite a lot actually. America in particular can very much look at the situation in Israel/Palestine as a cautionary tale.

And the sad reality of all of this is that this whole incident of young Michael Brown being killed by Officer Darren Wilson in Ferguson, Missouri, and its aftermath is but one single brick in a Berlin Wall of America’s racial divide, separating not East and West Berlin, but most American whites from most American blacks and many other people of color.

Or, if you will, a brick in the Israeli Separation Barrier of America’s racial divide might be a more apt metaphor. The Berlin Wall separated white Berliners from other White Berliners. But, like America’s invisible wall, Israel’s physical wall is based on race/ethnicity, separating Arab Palestinians from Israeli Jews. I will not claim here that slave-descent African Americans in America are the equivalent of Palestinians in the West Bank and Gaza. But there are important similarities between the recent violence in Ferguson and current violence in Jerusalem, between historical unrest in America among blacks and historical unrest among Palestinians under Israeli control, that are worth exploring.

Black in America: A Brief History

Unless you are a more recent voluntary immigrant from Africa or the Caribbean (and they generally were not allowed until relatively recently but have, as groups, been more successful than slave-descent African-Americans), if you have black skin your ancestors were almost certainly brought over here in chains as slaves, bartered for and sold as human chattel, bred like animals, and tortured, sexually abused, and raped at will by their masters for generations. Through colonial and pre-Civil War American history, there are sporadic slave rebellions, but most of these are relatively minor affairs compared with events in Haiti and ancient Rome; there was no American Toussaint L’Ouverture or Spartacus.

Unless you are a more recent voluntary immigrant from Africa or the Caribbean, if you have black skin your ancestors were almost certainly brought over here in chains as slaves, bartered for and sold as human chattel, bred like animals, and tortured, sexually abused, and raped at will by their masters for generations.

Then, the election in November of 1860 of Abraham Lincoln as president by the American people to limit the spread of slavery into the West was met by preemptive declarations of secession, the seizing of federal property by Southern militias, and then the attack on Ft. Sumter in Charleston, SC. In the ensuing war caused by the disagreements over the institution of slavery, Lincoln even at his inauguration gave Southerners and Southern states an open invitation to rejoin the Union peaceably and cease rebellion (including in the Emancipation Proclamation) while preserving slavery, and later offered compensation repeatedly for their slaves in an effort towards gradual emancipation even as the American soldiers, government, and people—not least of all President Lincoln—increasingly moved towards abolition and emancipation throughout the war; the South refused the offers every time. In Reconstruction governments set up in the Southern states starting in 1863 and lasting until 1877, former slaves that were liberated throughout the course of the war and eventually by the Thirteenth Amendment to the Constitution in 1865, passed just months before the assassination of Lincoln, began to assert their freedom and participate fully in government; they were elected as U.S. Senators, U.S. Congressmen, state senators and representatives, and included a governor.  The Constitution was further amended two more times in 1868 and 1870 to extend citizenship to slaves, give them and all American citizens equal rights and protections under the law, to give black men the right to vote, and to empower Congress to be able to enforce these changes.

Many Southern whites bitterly opposed these changes. In particular, they felt that freed slaves, who had nothing and very little education, should get no assistance from the federal government, and sought to undermine the Freedmen’s Bureau, which was supported by the federal troops in the region and something of a precursor to a modern welfare and/or development agency. The arguments of this era quickly evolved to say the freed blacks were lazy and undeserving of any assistance, that being free meant they should stand on their own, and that the Freedmen’s Bureau and the new postwar order amounted to taking money from the hard-working white man and giving it to lazy blacks so that the Republican-dominated government could corruptly buy votes among the freed slaves. From 1865 forward, much of this has formed the core of conservative Americans’ arguments against things like welfare and affirmative action. With the Ku Klux Klan (KKK) in the vanguard, the new order, severely undermined by Lincoln’s post-assassination replacement, Andrew Johnson, was overthrown by a white supremacist terrorist and guerrilla insurgency in every Reconstruction Southern state by the end of 1877. Violence overcame order and Black Codes were established, ushering in the Jim Crow era in the South, an era of legal tyranny, terror, violence, deprivation, and discrimination, of the lynching of thousands of blacks and their allies, and of mass incarceration and virtual slave labor, of blacks being denied the right to vote, and of blacks being kept on the bottom rung of society and denied advancement as a group while much of the rest of America had opportunities to experience social mobility and passed on wealth from generation to generation.  This was an era that would not formally end until the passage of the Voting Rights Act in 1965, after years of tumult and the need to deploy federalized troops, again, to prevent Southern whites from continuing their reign of terror over blacks.

This era gave way to the Vietnam era, which combined with the Civil Rights Movement, would see many violent riots, the assassination of JFK, MLK, and Bobby Kennedy, and a severe strain on the American social fabric. Even today, there is still a lot of discrimination even if legal segregation and regular KKK attacks are a thing of the past. That we currently have a man with black skin in the White House, whose mother raised him alone and was white, and whose father was Kenyan, is not a reflection of any kind of change or progress for slave-descent African-Americans. In fact, in almost every conceivable way black Americans have a far inferior existence in America compared to whites, so that, if separated, their socio-economic statistics would be like that of a fragile “Third-World” state by the standards of the Fund for Peace. And the links to the past are undeniable: in American counties where slavery existed in higher proportions, today there is greater inequality, so there is an exceedingly good case that not only has a vast, centuries-long injustice been perpetrated upon these people, but that they are entitled to compensation for the crimes a whole nation has inflicted upon them.

In fact, in almost every conceivable way black Americans have a far inferior existence in America compared to whites, so that, if separated, their socio-economic statistics would be like that of a fragile, “third-world” state by the standards of the Fund for Peace. And the links to the past are undeniable: in American counties where slavery existed in higher proportions, today there is greater inequality, so there is an exceedingly good case that not only has a vast, centuries-long injustice been perpetrated upon these people, but that they are entitled to compensation for the crimes a whole nation has inflicted upon them.

Palestinian in Palestine and Israel: A Brief History

If we look at the conflict with Israel and Palestinians in Israel, the West Bank, and Gaza, it is both vastly different and one which is hauntingly familiar. While the enslavement of blacks by Americans goes back to the early seventeenth century, the conflict between Arabs and Jews in what is today known as Israel and Palestine (West Bank and the Gaza Strip) only dates to the late nineteenth century, when mainly European Zionist Jews began settling the area, then under the control of the Ottoman Empire.

At the beginning of WWI, before the British Empire conquered Palestine from the Ottoman Turks, even after several waves of Jewish immigration there were roughly only 60,000 Jews to 81,000 Christians, 650,000 Muslims, and 7,000 Druze; Jews were only about 7.5% of the population of Ottoman Palestine.

At the beginning of WWI, before the British Empire conquered Palestine from the Ottoman Turks, even after several waves of Jewish immigration there were roughly only 60,000 Jews to 81,000 Christians, 650,000 Muslims, and 7,000 Druze; Jews were only about 7.5% of the population of Ottoman Palestine, though tens of thousands of Arabs and some Jews left or were forced out during the war, shifting the balance of Jews to almost 7.9% in 1918. True, a significant number of these were of the community of Jews who had survived the Roman wars and expulsions of the first and second-centuries C.E., but they were always a small minority from not long after that period forward. Yet in the years from the end of WWI until 1948, though, the British, committed to providing a “national home” for the “Jewish people” in Palestine with the Balfour Declaration and through a general policy of allowing large-scale immigration of Jews into Palestine, ended up shifting this balance during the course of their Mandate so that by the time major fighting broke out late in 1947 in the civil war between Jews and Arabs and in the later 1948-1949 war that a brand new Israel fought against its Arab neighbors, there were 650,000 Jews to 1.2 to 1.3 million Palestinian Arabs; under the British, the Jewish population had easily more than quadrupled its proportion and grown more than eleven times in absolute terms.

The majority Palestinians had never consented to Jewish immigration, let alone allowing a sovereign Jewish state to be created by British Europeans and mainly European Jews on land in which they had been the majority population for many centuries, though as a community, they and their neighboring non-Palestinian Arab brethren never came close to the cohesion, organization, efficiency, and planning of the Zionists, nor did they in general in any subsequent war, conflict, or intifada, up through and including the latest lopsided encounter in Gaza in the summer of 2014. Their leadership decimated by a failed revolt against British rule in Palestine in the 1930s, the Palestinian Arabs were a mess when the British, exhausted emotionally and materially from WWII and facing Jewish terrorism in Palestine, announced their decision to leave and transfer responsibility to the fledgling United Nations. In the ensuing conflict, Israel established a state, but some 700,000 Arabs fled because of direct expulsion at the hands of Jewish forces, direct or indirect pressure from Jews, voluntarily, or with encouragement from fellow Arabs. Roughly one-third fled outside what is now known as Israel, the Gaza Strip, and the West Bank, but the rest ended up as refugees in the latter two, joining the Palestinians who were already living there.

Then, Israel took both Gaza and the West Bank over in the 1967 Six-Day War, and from 1967 until today, Israel has maintained military rule of the West Bank, and as of now we are approaching 400,000 Jewish colonists, or settlers, living in settlements established after 1967 in the West Bank, excluding East Jerusalem, which was also occupied in 1967 and which Israel completely controls today. The nearly 400,000 settler-community, whose population has dramatically increased in recent decades, live among at least 2.5 million Palestinians. Despite previous agreements, all Palestinians living in the West Bank are totally subject to the authority of the Israeli Defense Forces (IDF, or Israeli military), though when Israel permits some Palestinian parts of the West Bank are subject to varying degrees of partial local control. Israel’s policies also greatly weaken the Palestinian economy. From 1967 until 2005 Israel also ruled Gaza through its military and and occupation that also saw Jewish colonization until Israel unilaterally withdrew in 2005. Hamas, the Palestinian Islamist resistance and terrorist movement, took over in 2006, and since then, Israel has maintained a debilitating siege/blockade of and de facto control over Gaza, especially in terms of sovereign matters (air space, coastal waters, land borders/crossings, the Palestinian population registry, taxation, most utilities, travel rights, etc.) as I have written before.

In the end, West Bank Palestinians (and Gazans until 2005) have been subject to a brutal military occupation since 1967 denying their basic rights and freedoms and, since the settler movement grew, subjecting them to a system—not wholly dissimilar from apartheid and Jim Crow if not exactly the same—that explicitly favors the Jewish settlers over them and subjects them to different standards, restriction, and laws, and also mostly fails to stop or prosecute violent crimes committed by those the system favors (Jews) against those the system does not (Palestinians).

In the end, West Bank Palestinians (and Gazans until 2005) have been subject to a brutal military occupation since 1967 denying their basic rights and freedoms and, since the settler movement emerged and grew, subjecting them to a system—not wholly dissimilar from apartheid and Jim Crow if not exactly the same—that explicitly favors the Jewish settlers over them and subjects them to different standards, restriction, and laws.  This system also mostly fails to stop or prosecute violent crimes committed by those the system favors (Jews) against those the system does not (Palestinians). And even Palestinian-Israelis (also called Israeli-Arabs) with Israeli citizenship and living in Israel are subject to systematic and routine discrimination even though they are not living under a military occupation or siege.

Defusing Structural Violence Is the Key to Defusing Physical Violence

So Palestinians were not brought over in chains like African-Americans and have not been subject to slavery. But on a day-to-day basis, Palestinians do occupy the bottom rung in the social and political system set up by the Israeli state, working low-skilled and labor-intensive jobs, facing all sorts of discrimination (including housing), brutality from security forces, neglect in resource allocation, and general racism in ways a black American would find very familiar or at least somewhat similar. The structures oppressing Palestinians under Israeli control are massive and overwhelming, and, experiencing little or no progress or even regression, Palestinians have resorted to violence to make themselves heard, to feel empowered, to let the building and boiling rage loose on a society and a world that at best plays lip service to their plight. How is this any different than what happened in Ferguson? How can any aware, caring, empathetic person not see the disturbances and realize that it is in part the primal, rage-filled scream of a people who have been shackled, trampled-upon, cast aside, and ignored? Surrounded by a majority culture that stigmatizes and fears them, teases them by surrounding their ghettos and enclaves with an overwhelmingly higher standard of living and lifestyle that mocks them with a sight of the opportunities and privileges they might have known, forces them to choke on generations of deprivation and inequality, and treats them in an inferior way in almost every possible way, so that even young black kids unconsciously negatively associate the “bad” with black skin and the “good” with white skin, would not any people explode with such rage after decades of regression and being ignored, and would not some of this rage inevitably devolve into violence?

Surrounded by a majority culture that stigmatizes and fears them, teases them by surrounding their ghettos and enclaves with and overwhelmingly higher standard of living and lifestyle that mocks them with a sight of the opportunities and privileges they might have known, forces them to choke on generations of deprivation and inequality, and treats them in an inferior way in almost every possible way, would not any people explode with such rage after decades of regression and being ignored, and would not some of this rage inevitably devolve into violence?

Sure, some can argue that that was a lot of media attention and people projecting symbolism onto a specific event. But people projected onto the Dred Scott decision, on John Brown’s violent raid, on the Rosa Parks bus incident, on Rodney King’s incident. Many white Americans projected their concerns onto Officer Darren Wilson’s situation just as many blacks projected their grievances onto Michael Brown’s death. Tunisians projected theirs onto a single fruit vendor self-immolating; Israelis projected when three Israeli teens—Naftali Fraenkel, Gilad Shaar, and Eyal Yifrach—were kidnapped and murdered in cold blood and Palestinians projected when Muhammad Abu Khdeir was burned alive and murdered in turn. In fact, on both sides of the Israeli-Palestinian conflict it is very common for funerals to turn into political rallies or protests, with Israelis and Palestinians projecting vociferously against each other and using the funerals as a platform to do so. This is human nature and common in any conflict. Regardless of whether or not the media chose to focus on the events in Ferguson, the grievances, emotions, and rage are all very real, just as the brutality of the Israeli occupation of the West Bank would be there whether or not it was in the media spotlight. Israelis will project their insecurity of living in a relatively new state with neighbors that have not signed a peace treaty with them and with terrorist groups that say they want to destroy them, and Palestinians will project their rage at a decades-old occupation, serial abuse, and continuous theft of their land carried out by the Israeli government. And black Americans will project their frustrations on a society that has never treated them justly and ignores them as their conditions worsen. Furthermore, it is particularly hypocritical, as I noted in one of my recent podcasts, that so many white, conservative Americans hold the belief that weapons in the hands of the individual citizen, a bearing of arms which they erroneously believe is an individual and unrestricted right guaranteed by the Second Amendment to the U.S. Constitution, provide an appropriate threat of violence that is a perfectly fine check on the federal government’s authority but at the same time are so strongly disapproving of and unsympathetic to the protests and violence of a frustrated black community, frustrated by what they see as regular abuse of government authority in the wake of incidents like those in Ferguson and when Eric Garner was accidentally choked to death in Staten Island by a police officer in the process of being arrested for merely selling cigarettes illegally, among many other similar incidents.

And let’s be clear: both black Americans and Palestinians are in conflict with state systems that do not hear their causes, do not address their conditions or concerns, and do not generally represent them. When a Palestinian looks at Israeli security personnel, they do not see public servants there to protect them, but instead see a tool of oppression, and it is the same with many black Americans looking at their local police. And, historically, in both conflicts the security forces were used very directly by the state as tools of oppression against both peoples; they still are today, and one only has to check the news to confirm this.

Let’s be clear: both black Americans and Palestinians are in conflict with state systems that do not hear their causes, do not address their conditions or concerns, and do not generally represent them.

Conclusion: Wake Up!

We cannot endorse rioting in American streets or killing Israeli Jews in their synagogues, attacks targeting American police officers or Israeli civilians(anyone who wants to can see my harsh condemnation of Hamas right here or hear my denunciation of recent attacks against police here). But neither can we endorse a state and society-perpetuated assault on black Americans, their opportunities, and their chance at equal justice, an assault that that has mostly strengthened their unequal status in all facets of American life. Nor can we endorse an Israeli occupation that ignores the basic human rights of Palestinians, steals their land, and whose existence is based solely on brute force without any acceptance by those it occupies.

Americans and Israelis should be concerned about the physical violence they have seen; if they want to address it in the long run, they must end their structural violence of racism and/or occupation. Because to not do so is to simply encourage violence on the part of peoples whose respective systems leave little alternative. The violence is not the problem, it is a symptom, for people do not generally resort to violence when the system they live under is responsive to their needs. America’s system is not responsive to black Americans and has not been for centuries, and Israel’s system is not responsive to Palestinians and has not been for decades, and this is the true problem both societies face. Of course, righting these wrongs will not totally eliminate violent behavior on the part of black Americans or Palestinians, but it would make such behavior incredibly rare. And if we white Americans do not work towards ending this structural violence? If white Americans continue to fail to understand the legitimate grievances of the black community and do nothing out of ignorance or worse? We can expect more Ferguson Intifadas, and to find more protest photos and videos in which it is not easy to tell the difference between America and the Middle East.

The violence is not the problem, it is a symptom, for people do not generally resort to violence when the system they live under is responsive to their needs. America’s system is not responsive to black Americans and has not been for centuries, and Israel’s system is not responsive to Palestinians and has not been for decades, and this is the true problem both societies face.

Related article: America Staring into Abyss of Racial Terrorism After Shootings; Up to White America if USA Falls in, Sees Israeli-Palestinization of Race Relations

If you want to learn more about the Israeli-Palestinian conflict, feel free to look at my piece on this summer’s Israel/Hamas Gaza conflict and its context beginning right here.