Well, it’s true that the militia movement, even its broad sense with Three Percenters and Oath Keepers, is not very large. It’s a fringe movement. And most people in the United States are not going to be susceptible to militia movement ideology. And we’ve seen that the militia movement has been around 23 years and they’ve remained a fringe movement during that whole period of time. And they’ve tried to capitalize on different changes in American society, like they tried to capitalize on the Tea Party but had very little success.
But the problem is it doesn’t take very many people to cause a whole lot of harm and misery if they decide to resort to violence. And that is something that comes regularly out of the militia movement. And so they don’t actually threaten the democratic foundations of our society in the sense that they could actually bring them down. But they seek to attack the democratic foundations of our society, you know, when they do decide to forgo normal political and social processes for achieving their aims and engage in violence instead
Mark Pitcavage, of the Anti-Defamation League, on the American militia movement
Dylann operated in isolation. He did not join groups, and he had little opportunity to discuss racism and his developing ideas. His internet search history includes searches related to racial content as early as 2008 (search for Aryan Brotherhood), and in evaluation, Dylann explained that he became ‘racially aware’ after Trayvon Martin was shot in 2012 and he googled ‘black on white crime’. As Dylann described in his confession, when he made that Google search, he was presented with FBI statistics that purportedly showed staggering rates of White women raped by Black men. He did not question these statistics, and apparently did not discuss them with others who could raise questions about their validity.
While there is no reason to believe that ASD can cause racism, ASD as well as other psychiatric conditions can fuel behavior in people that draws them to fringe political movements.
During those critical years between ages of 14 and 18, Dylann was reading information online, but he was not having many in-person conversations with others who could provide additional information or point him toward other sources. Dylann explained that the more extreme views he encountered online were off-putting at first, but he got more and more accustomed to them as he continued reading. He exposed himself to large amounts of racist information online and, in the absence of interpersonal relationships, work, or other hobbies, the interest swelled.
On the Internet, Dylann encountered extreme rightwing ideology. With Dylann’s disordered thinking and autistic focus and concentration, along with lack of exposure to competing points of view, racist thought became the most important thing in his life.
What's your favorite time period to read about and why
Great question! My academic area of expertise is nineteenth century United States, around the time of the Civil War. I find it fascinating because it was such a pivotal moment in America’s transition from revolutionary colony to global superpower. Plus, my dissertations examined fringe religious movements, and there were lots of them during the nineteenth century!
While I’ve never studied it properly I also really like Japanese history, especially the period of isolation and its dramatic end with the Meiji Restoration. It’s so interesting how they just suddenly decided to break with historic traditions and adopt of a ‘modern’ way of life.
As a Brit myself, I also like reading about twentieth century Britain. After WW2 the empire continued to fall apart and Britain faced such an identity crisis as it sought to establish its role in a postcolonial world. It certainly wasn’t always pretty, but it’s an important moment in my country’s history.
Ichigo Kurosaki saying something good about the rain is an order taller than Sado Yasutora.
He owns ‘industrial raincoats’, as Rukia calls them, thick and unnecessarily padded and in abundance in their joint closet, but, good for monsoons. She has always loved the rain. She has also never expected Ichigo’s outlook on it to change, not for all the post-shower rainbows in the world.
But here, under rain-soaked garments and the soft lull of his reiatsu, he pulls away from her lips and murmurs into the streaks of light: “Huh. Guess all the rain was missing was you.”
She searches for the joke in his eyes, but doesn’t find a hint of it - just raindrops clinging to the curl of his lashes; dotting his cheeks like pearled freckles. It cools the tan of his skin, makes his eyes dark and dewy. The street lamp they’ve stooped under turns him luminescent; her hair bright at its’ edges in a blurred but fringing movement.
“Huh.” She replies, smacking her lips together and savouring the taste of his, lowering slowly back onto the soles of her feet with a puzzled complexion and Ichigo shadowing her vision.
“Thought you didn’t like the rain?”
“Yeah, well, I didn’t like a lot of stuff as a kid.”
Rukia nods, and takes his arm in hers, spinning them both briefly in a sudden surge of nostalgia - the gooey kind; the kind that makes her think of late night crusades against hollows, and Karakura’s lonely nightlife. His palm lingers hotly over her cheek as their laughs mingle in the air, drowned out only by the thudding of that summer’s downpour.
“I like life on the land and I want as many dykes to share that as possible. I want dykes to visit and find new resources within themselves to resist patriarchy. I want dykes to visit and decide they could choose this life. I want this place where I home and wild myself to be open to others to do the same. I want dykes to see the reality of life on the land and flesh out my context, to place this life choice in reality, not fantasy. This life is a political act, a boycott of as much patriarchy as possible, a self-loving choice, not a sacrifice. In this it is healing: healing my Lesbian self, healing the connection between dyke and nature, healing the earth …
“I want to be in relationship to these visiting dykes, to have an acknowledgement of the community we can make by being together in this world apart. This community happens when the romanticizing of the country stops and the connections begin, when the noise of our expectations and fantasies rests so that our harmonies can be heard. These rhythms are deep, primeval, yet knowable. They are the relationship of wommon to wommon as well as wommon to earth. This is what is healing and we know it.
“But this healing comes with a claim. The connections once acknowledged have a hold on us, have a necessity that we maintain them because to deny these connections is to deny what we may be. This is what is so threatening about the land that it must be romanticized. This is wilderness as we are. This nature is our nature, uncivilized, uncivil. We come for healing but we are offered health, a whole way of life that is not compatible with the way we are accustomed to living.
“And so the land dyke becomes part of that romanticized other. We open our homes and our hearts to wimmin over and over and yet feel isolated, not by our solitude but by the distance dykes keep from this life. We are not the fringe of the movement but its very heart. We are not throwbacks to some idealized way of life but dreamers of sustainable life now. We are escapees, to be sure, but not escapist as in the numbing fantasies and diversions of city life. We are escaping patriarchy by building and living Lesbian community. This is political work that rivals the most strenuous leafleting. Putting Lesbian community at the center of our new world making is more radical and more change-making than any coalition to which we could direct our energies. Lesbian land is a lived politic. And this is the invitation I extend to city dykes. Not that they ‘get away’ for a weekend so that they can go back with renewed vigor but that they come for the healing they speak of. Life on the land offers a wholeness, not a relic or a retreat, but a life with our Lesbian selves at the center.
— From “Country Hospitality, Compassion and Community,” by Nett Hart. The Lesbian Outlook #7 (February/March 1993).
In the 1980s and 90s, mainstream lefty parties around the world rebranded. Clinton in the US, Blair in the UK and Keating in Oz all stayed left-wing on social issues (eg. gay rights! racism! abortion!) but shifted right-wing on economic issues (eg. free trade! cut corporate taxes! cut welfare!). This was a pragmatic move to keep up with huge changes in the world economy (“if you don’t embrace Reagan/Thatcher neoliberalism, you’ll be left behind”) and to steal back right-shifting voters.
But in the 2010s, a lot has changed. Sanders in the US, Corbyn in the UK and The Greens in Oz demonstrate the resurgence of left-wing economics. Why? Because 30 years later it has been made clear that right-wing economics are a disaster. They lead to mass inequality between rich and poor, destruction of the middle-class, no welfare safety nets for the growing number of poor, sweatshops exploiting the poor, rich people and their corporations gaining more power to wound both democracy and the planet, and the explosion of uni/home/personal debt.
In Australia, we now have mainstream respected economists and journalists - Ross Gittens, Lenore Taylor, George Megalogenis - seriously challenging right-wing economic orthodoxy, adding fresh mainstream widespread legitimacy to those on the fringes (Occupy, alter-globalisation movement etc) who have been saying this for a while.
Within feminist and trans discourse, the term refers to a very specific type of person who wraps anti-trans bigotry in the language of feminism. A hallmark of TERF discourse is that it tends to sound a lot like the anti-trans rhetoric coming out of extreme right-wing groups.
They also argue that FTM trans men are impostors, but are willing to let them into women’s spaces as they consider them women.
They make use of two lines of arguments to underpin their persecution. One is the idea that gender is nothing but a social construct, and that the only people who can identify as women, are persons who have been raised as a girls. All persons who have been raised as boys have male privilege and are therefore men and oppressors.
Often, however, they fall back on some kind of simplistic biological ideas that only people born with female genitalia or two X chromosomes are “real” women. Because of this their arguments often seem to mirror the ones of sexist men, the main difference being that what the patriarchy considers signs of honor (the penis, for instance), the TERFs consider signs of violence.
This deeply conservative slant is probably also why they find it meaningful to make use of the theories of old, bearded, sexist men to invalidate trans women.
Terms like “transvestic fetishists” and “autogynephiliacs” are often used, even if these are quasi-medical terms developed by men in order to stigmatize trans women and scare male bodied persons from away from non-masculine gender identities and gender expressions.
One typical TERF meme is that trans women are rapist who want to get access to women’s rest rooms in order to threaten them. The fact is, of course, that if there is anyone who has something to fear rest room wise, it is trans women who are forced to use the men’s room.
TERFs have also been working actively to stop trans women from getting health care and the legal recognition they deserve.
Make no mistake about it: TERFism is destructive and bigoted sexism masquerading as feminism. No real feminists – radical or otherwise – want to be associated with this transphobic ideology.
but don't you think that by distancing yourself from it you're basically validating the insane fringe part of the movement? and essentially letting them bully you out of a worthwhile cause? this distinction you're making doesn't make any sense to me
I’d rather distance myself from a movement and keep voicing support for the concept of feminism and the issues I care about than stand with the people, opinions and behavior I am against under one label. I don’t see how that makes no sense.
It’s not just some rare once in a blue moon occurrence that I don’t feel comfortable grouping myself with. The amount of backlash I’m getting from voicing my not very unreasonable opinion alone proves one of the many issues I have with the modern feminist movement. My inbox is exploding right now with people trying to invalidate my opinions and telling me what to do or who to be instead.
With the rise of Donald Trump, as a racial demagogue, and champion of their backward cause, this league of ideologically-driven racial hate groups, and their mindless minions, have become more bold, more bitter, and more violent, with each passing week. This former fringe movement, which has now taken center stage in the Republican Party, has also sparked a massive rejuvenation of the Ku Klux Klan, and the formal unification of white supremacist organizations, throwing their support, along with the Fraternal Order of Police, behind Donald Trump’s Presidential candidacy. Their public, and too often violent, support of Donald Trump’s falsehood-ridden campaign suggests that the people in the Alt-Right movement have lost their perspective on reality…if they ever actually had one. This is unfortunate. Also unfortunate is their cult loyalty to Donald Trump.