Archives for category: symbology

In New York City, which has seen better days, statues are once again in the news.

Not statutes, but statuary.

“The New York City Public Design Commission voted unanimously Monday to move a controversial 188-year-old statue of Thomas Jefferson from the City Council chambers a City Hall,” informs the city’s ABC affiliate.

You have guessed the reason: racism, slavery and … pedophilia? What?

“Assemblyman Charles Barron, the former councilman who tried to get the statue removed in 2001,” doesn’t want it just removed and given to the New-York Historical Society, as planned, explains the New York Times. “I don’t think it should go anywhere. I don’t think it should exist,” proclaimed Mr. Barron — who also accused Jefferson of pedophilia.

Meanwhile, over at Bowling Green Park, a seven-foot-tall statue of the late gorilla Harambe was installed “directly across from the famous Charging Bull statue, which was surrounded by 10,000 bananas (that will later be donated to local food banks and community fridges) to make a point about wealth disparity,” according to reporting by the Big Apple’s NBC affiliate.

Whereas I can sorta see a case for removing Thomas Jefferson’s statue — if I am being ultra-charitable — this stunt is not merely silly, its symbolism is ultra-opaque. Bananas under a bull statue being stared down by the effigy of a gorilla executed years ago in Chicago? What? 

The idea by the perpetrators is that the Wall Street Bull has more bananas than the gorilla does. Apparently, poor people are gorillas. It is rather amusing how old racist “tropes” keep coming back.

Bananas!

Is someone supposed to be moved by this? I mean, more than to snicker?

There is a theory that this sort of symbology obsessions is being encouraged by elitists behind the scenes — the folks with so many bananas! — to get us mere peons fighting amongst ourselves, the better to distract us from the horrors of said elitists.

The statuary-obsessed should look into this theory. They might have occasion to feel used.

For we have bigger problems to handle than the symbolism of public art.

And the third president as pedophile? What?!?

twv

Caution: wearing a black mask is like putting on devil’s horns and scrawling “666” on your forehead. Don’t do it, my friends.

Getting out of the coming crisis with your soul (conscience, if you will; your humanity, if you must) intact will be difficult. I do not know how deep into the warp and woof of our personhoods symbology runs, but my guess is that if you frequent the wearing of a black mask, and pretend that in doing this you are being both dignified and “moral,” you will end up complicit in genocide and glorying in horrors that will make Nazis look like pikers.

If you must mask, don’t replace your face with a representation of The Nothing, with a nihilistic Abyss, a black hole into Death.

Burn your black masks.

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Rep. Katie Hill’s tattoo — placed in her bikini-bottom region — sure looks like an Iron Cross to me. And, I suppose, for this alone she should probably resign.

Detail of a photo published by the Daily Mail, of Rep. Hill. Note, also, the bong.

Now, I have always thought of it as a more broadly nationalistic symbol, rather than merely Nazi, because it was used by the Prussian state and the German Empire, earlier. But by the logic of earnest leftist iconoclasm, only the Nazi symbology counts! And, I confess, it would take quite a lot of evidence and careful argumentation to accept a broader Germanic interpretation as the motivating factor for a contemporary American to adapt it as personal decoration. So, she should be reviled by the PCers. Just to be consistent.

The Iron Cross strikes me as more univocally Nazi than the Confederate flag be racist, but there is room for disagreement here.

Of course you should be able to fly any flag or wear any tattoo you want. But people are also allowed to avoid you and fire you for what you fly and wear, so there’s that.

And the sexual misconduct and general level of creepiness justify, I guess, her resignation from Congress.

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The latest Kaepernick/Nike kerfuffle over the early version of the U.S. flag strikes me as so filled with “ironies” as not allowing me to get worked up about it.

First off, Colin Kaepernick knows almost nothing about history. His past statements have been worse than wrong, they have been silly. Worse, anyone who makes a big deal about “America” in relation to local police misconduct strikes me as making a federal case out of a local matter — and local matters are the easiest ones to change through citizen activism. Like with most of today’s activists, what seems most important to him was not making good change but appearing to “demand” change. And “taking a knee” was oh-so-prayerful. In public. The whole thing was Pharisaic.

But the current issue is funny. He effectively stopped Nike from putting an old flag image on a shoe.

When I was young, I was told that it be improper to place images of the American flag on clothing. And, by law, that remains true — though the law is mostly ignored by everyone (says Jeff Deist).

So Mr. Kaepernick, in objecting to the placement of the Stars and Stripes, has technically honored the flag. Conservative flag-wavers should be jubilant and thank the man.

As for me, I am not much of a flag-waver. It has been used in too many unjust wars for me to be happy with it. I prefer the Don’t Tread on Me flag, and, better yet, the Moultrie (above). I would wear either on clothing and pretend it was patriotism, sure. And I would be breaking no laws.

I do not really care what Colin Kaepernick thinks about that.

twv

Make a statue of THIS.

My changing attitude on iconoclasm, a timeline:

  1. 1991: When Russians pulled down Lenin statues, I cheered.
  2. 1993: When folks in Seattle’s Fremont District put up a Lenin statue, I snickered.
  3. 2003: When American forces, during the Conquest of Iraq, hit some major ancient Mesopotamian civilization sites, blowing them to smithereens, I was deeply irked.
  4. 2015: When ISIS began dismantling, destroying and selling off ancient statues from Assyria as “idols,” I was aghast that any modern would wish to treat as objects for either current reverence or irreverence millennia-old statuary.
  5. 2017: When SJWs turned against the statuary of the Civil War dead, I was more than a little irked that anyone would treat centuries-old and even decades-old memorials as objects for current reverence or irreverance — other than a reverance for history.
  6. 2017: Trump was a latecomer to my query about statues though: With the first protest against a Confederacy memorial, I wondered when the Millennial asshats would come for Jefferson and Washington. When the young demand that their country’s heroes’ statuary be dishonored, you know that they aim to set up some moralistic tyranny in which they are bound by no tradition or culture, and in which the rest of society is too morally weak to resist.
  7. 2019: I suggest setting up a few statues, plumbed for septic service, of open-mouthed Antifa goons and the stocky, homely chick screaming “No” upon the election of Trump, into which we may urinate. That is my current attitude towards the intersectionalist left today.

My attitude about the recent iconoclasm trend has been the same as regarding speech: the proper response to statuary one doesn’t like is not iconoclasm but more statuary. It is easy to destroy, not so easy to put up new monuments — they cost money. But destroying history, even ugly history, seems an awful lot like childishness. Adults should be able to look at a statue and not get sucked into its ideology.

I, for one — and like many others — am fascinated by ancient monuments, though I am quite certain I would not support the bulk of the policies of the ancient monument-builders were someone foolish enough to attempt to revive those policies.

I made peace with Lenin being in Seattle. Still . . . perhaps I should have feared the statue’s influence on Seattle politics? Could it have given succor to the socialism on Seattle’s current City Council?

The Fremont Lenin, via Josh Hallett, Flickr, some rights reserved.

One of the great public relations coups of all time has been to identify “the left” with goodness and “the right” with “wrong.”

This is especially droll, since, in olden times, “the left” was identified with “sinister.”

Defining “sinister”. . .

Further, and especially before the introduction of toilet paper, the left hand was not a hand you offered in public, especially in handshake or salute. Why? Because in private it was the hand one used to wipe one’s anus after defecation. The idea that “the left,” today, would be synonymous with good intentions and moral goodness and all other things pure and holy is almost hilarious.

But it is just the kind of thing you should expect to happen when the State comes to dominate society.

twv

You realize that Trump’s Wall is symbolic, right?

Arguing about its efficacy seems pointless to me. You either like the symbolism, or no.

And making much of opposing it? Seems like symbolic inaction, to me.

Is it really worth spending so much thought over, when so much else is on the line?

wiseman

A timeline of me changing my attitude on iconoclasm:

  1. When Russians pulled down Lenin statues, at the end of the Soviet era, I cheered.
  2. When folks in Seattle’s Fremont District put up a Lenin statue, I snickered.
  3. When American forces, during the Conquest of Iraq, hit some major sites of ancient Mesopotamian civilization I was deeply irked.
  4. When ISIS began dismantling, destroying and selling off ancient statues from Assyria as “idols,” I was aghast that any modern would wish to treat as objects for either current reverence or irreverence millennia-old statuary.
  5. When SJWs turned against the statuary of the Civil War dead, I was somewhat disturbed that anyone would treat centuries-old and even decades-old memorials as objects for current reverence or irreverance — other than a reverance for history.

My attitude about recent iconoclasm is not unlike my attitude regarding speech: just as the proper response to speech one does not like is more speech, the proper response to statuary one doesn’t like is not iconoclasm but more statuary. It is easy to destroy, not so easy to put up new monuments — they cost money, at the very least. Destroying statuary amounts to destroying history. And destruction, even the destruction of ugly history, seems more like childishness than maturity. Adults should be able to look at a statue and not get sucked into its implied ideology.

And, surely, the postmoderns are right: any given artifact possesses more than one meaning. We Hyperboreans are authorized to pick and choose the meanings we prefer, surely.

I prefer knowledge to ignorance, truth over myth, and seeing even the most vile of monuments as examples of history.

Yes, I am one of those people fascinated by ancient monuments. I have been since very young. You know: the Seven Wonders of the World, Machu Picchu, Göbekli Tepe, all that.  My interest has engendered quite a bit of reverence for these monuments’ historicity, not allegiance to their original functionality. I am quite certain I would not support the bulk of the policies of the ancient monument-builders were someone foolish enough to attempt to revive those policies.

I made peace with Lenin being in Seattle. Still . . . perhaps I should fear the statue’s influence on Seattle politics. Could it have given succor to socialism on the current Seattle City Council?

Which brings up an important point: republican governments should probably forgo the making of monuments. They are inherently propagandistic, and though celebrating the heroes of the republic seems a fine thing, it is worth doing this privately, with private funds on private land. If republics have any legitimacy, it is in defending individual rights. Adding propagandistic and eulogizing monuments to the mix of political duties is part of the ancien régime where much effort had to be made to pretend that leaders were gods, or,  at the very least, God’s servants upon the Midgard.

All this notwithstanding, were it up to me, a motto emblazoned upon every legislative house with the words Mundus vult decipi would be more apt than any other maxim, like E pluribus unum or Novus ordo seclorum.

But in politics, truth is not what you lead with.

twv

‪All my life the majority of smart, educated people have talked up the Left in such a way as to indicate that leftism is “cool.” I still hear it today.

Color me incredulous.img_5132

But I will admit that, long ago‬, this “Left Is Cool” mantra made a modicum of sense.

How?

The Right was moralistic and censorious, in the days of my childhood; the Left, less so, especially when engaging in the left’s sophomoric relativism — though leftists were, I do recall, prone to shouting and marching in “protests,” which they thought were cool but were, instead, cool’s opposite, hot. Right-wingers, on the other hand, paraded their offense-taking regarding sex, drugs, blasphemy and evolution while expressing outrage in moralistic high dudgeon, and always with an undercurrent of an itch to use government as censor, abrogating free speech rights as well as the freedom of the press.

Uncool, man; there is nothing “cool” about moralism and the suppression of free speech.

Today, this has been completely reversed. The Left is now utterly dominated by shrill, moralistic would-be censors, and the traditional leftist protest — all the shouting — has turned into mob-action shout-down brigades. Free speech as a political commitment has utterly evaporated left of center, with Yes But-ing everywhere:

We’re for free speech, yes . . . but hate speech isn’t free speech, and free speech isn’t freedom from the consequences of speech!

Not being complete morons, leftists elide the threat implicit in their idea of “legitimate” consequences (“you speak and we will get you fired, or worse”) and never acknowledge the sheer contemptuous hatred on their part when going off on each habitual iteration of a “hate speech” rap.

img_1711Why did the Left descend into moralism while the Right ascend to free speech advocacy?

Two words: cultural power.

Long ago the Left captured the commanding heights of the culture. And that, my friends, is power. And power, every schoolboy knows, corrupts.

Those who try to consolidate their power become censorious and moralistic. It is as natural as were their demands for freedom when they were out of power.

Similarly, the Right has been expelled from the key cultural positions. Out of power, right-wingers naturally swing to freedom.

It is the first law of political liberty: Out of power, people say they want freedom; in power, they try to secure more power, often in the cause of “security,” sometimes in the name of “justice” or “equality,” occasionally even taking “liberty” in vain . . . for those with power over others, liberty must run against the grain.

Now we see how “radicals” become “conservatives,” and conservatives radicalize. It depends on their relevant contexts, their situations. And the context that matters most? Power — propinquity to power; quantity of power; scope of power. The more you have, the less liberty means to you.

img_1174And why is that?

Because liberty is a sort of equilibrium of force. It is the condition where, by rule of law or custom, force is not initiated against others, each being free from initiated force. And coercive force is the most obvious form of power. When you lack it, the argument for liberty seems clear: let us share power equally. But when you possess it, giving it up to allow others to share? Well, that seems counter-intuitive at best.

We live in an interesting moment, because right now the Left is at apogee and is thus filled with the confidence that dominance provides.

Not radical any longer, leftists instead aim to conserve power (even if by overkill, pushing the envelope of their instinctive socialism). Thus they are now the conservatives. Further, their dominance being so well established, they have become hubristic. Add to this the recent multi-pronged attacks upon them, and no wonder they have become hysterical.

Pride goeth before a fall. Expect a legitimation cascade — an authority collapse —  soon. Or else tyranny. Or first the one, then the other.

twv

Hillary and Donald both represent villainy as seen by their respective opposing sides.

Indeed, they seem called up out of Central Casting.

Central Casting has been taken over by Grim Ironists, Inc.
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Donald Trump is the corrupting, womanizing, vulgar Evil Capitalist as imagined by the Left for decades, if not centuries. He is Simon Legree for the Age of Celebrity. From his gropings to his breaches of contract, he fulfills every common man’s fear of the rich man. And he is rich enough that even your average richman Democrat can think of him as “too rich.” This is the Devil as imagined by insecure urbanites.

Too rich is right!

Hillary Clinton, on the other hand, is the corrupt insider worried about by normal citizens (folks with normal jobs and families). She personifies the use of a common trust (working for government) as a means for self-advancement at others’ expense. Scandal after scandal shows a dark strain of avarice combined with an elitism that secures the cultural cachet to cover up all enormities. And as if to conform to every stereotype, not only does she demonstrate a recklessness with the rules (the emails), her scandals include both those of outright corruption (cattle futures as quid-pro-quo bribes) and sexual misconduct (covering up for her powerful husband’s many flashings, gropings, and even accusations of rape). She has it all. She is the rural/suburbanite’s Devil incarnate, the abuser of the public trust par excellence.

Yes, it’s all here, folks!

It’s as if the Anointed One, Hillary Clinton, taken up as the Center Left/cultural progressive avatar heedless of likely backlash — the de rigueur advocate for dim class interests under cover of scarcely believable “common good” rhetoric — was designed for no better purpose than to thumb the nose and raise the middle finger to Center Right/cultural traditional values. Her selection was inevitably provocative in a way even Obama’s (a “community organizer” with a long history of far left connections) was not, for she does not represent to her enemies anything earnest or sincere, not even plausibly so.

And so, if one side conjures up as their Messiah their opposition’s Devil, then why should that other side not call up the opposing Devil? And that’s precisely how it turned out. It is as if the night mind of traditional America saw the writing on the wall (Mene, mene, tekel, parsin) and not seeing Darius riding in to unseat the Corrupt, drew from the depths a Nemesis to mirror the enemy.

You fight fire with fire; you fight missiles with missiles: you fight the Devil with the Devil’s Own Shadow Fiend.

Or so goes the night mind of modern politics, a rich vein of paranoia, hatred, and suspicion transformed into a travesty of idealism. Here, the shadows of two ways of life are mounted upon high horses under the gonfalons of Hope and Justice and The American Way, propped up by shit shovels.

Nothing could be clearer. Has not some literary critic already drawn out the archetypes here? The theme is clear: it is all borne of values upturned. The roots are raised as leaf and branch, and the green has been stuffed into the manure. Calling Hieronymous: we need the right kind of realism here.

This is the Election from Hell, where bipartisan democracy has finally abandoned all sense and both sides praise Evil and battle Evil and mire themselves further in Evil, ensuring only Evil. Both sides having cut themselves so far off, in their imaginations and empathy, from their opponents, the two now can only see the worst, and, seeing only the worst, prop up as the Good what the other side sees as Evil, calling it a Day.

Name the Day. Go ahead, name it. I dare you.

The next question, as Theodore Sturgeon of Sturgeon’s Law liked to say . . . What is the next question?

It is not whether Democracy or The Republic can survive. It is: should either? Or both? Or none?

twv