Cullen Hoback’s HBO documentary miniseries “Q: Into the Storm” is less about QAnon than it is about 8chan — the fringe image board curating the very worst of the internet. But that is the story of QAnon too.
Source: Meet the creepy men behind the QAnon hoax | Fred Clark
Yale professor Jason Stanley enters a growing literary field with a sober examination of an inflammatory political concept
Source: How Fascism Works review: a vital read for a nation under Trump | Donald Trump | The Guardian
Dear Tucker Carlson,
Hey Tuck, I just got done watching a segment of your show. You know, the one where you suggest that there should be a camera in every classroom in order to root out…let me get this accurate…”civilization ending poison.” https://twitter.com/ndrew_lawrence/status/1412566208763895810
I’m going to zig where you thought most teachers would zag. I welcome your Orwellian cameras in my classroom. Frankly, I don’t know many teachers who would object to having people watch what we do. As a matter of fact, I hate to tell you this Tucker Swanson McNear Carlson, but most of us spent the last year having video cameras in our classrooms.
See, I think you believe that your suggestion that people see what happens in our classrooms will somehow scare teachers. The truth of it is that we have been begging for years to have people, such as yourself, come into our classrooms. I…
View original post 818 more words
The 55-page report, produced by a Michigan State Senate committee of three Republicans and one Democrat, is a systematic rebuttal to an array of false claims about the election from supporters of former President Donald J. Trump. The authors focus overwhelmingly on Michigan, but they also expose lies perpetuated about the vote-counting process in Georgia.
In his later work, Girard demonstrated the origins of violence in competing mimetic desires. He also showed the origins of culture in the scapegoat-mechanism, in which an innocent victim is sacrificed to catharsise the community of violence. Religion, according to Girard, originated in these sacrificial mechanisms, but developed in the Judeo-Christian tradition into a denouncing of violence and the scapegoat-mechanism.
[René ]Girard thinks that the power of Christianity lies in “unveiling” the scapegoat mechanism. Here unveiling is, quite literally, pulling back the curtain to see that, behind all the smoke and sounds is just a small man, pulling the levers. The gospels have the same structure as myths, but an entirely different perspective—a key issue for Girard. In myths we are given a scapegoat whose death promises both to heal fractured communities and to appease the gods. Yet in the gospel story we gradually learn that God is the victim, and that the victim’s blood only appeased humans, not God. Having a real event told in this particular way intends to foster conversion. Though we think of the gospels as telling a story about God, Girard follows Simone Weil in showing that the gospels are as much about us (humans) as about God. And the true power of the story, or the conversion, lies in the permanent alteration in the way we read not only the gospel story, but everything else. Instead of reading through a sacrificial lens, we read through a forgiving lens, realizing that we, both on an individual and on a social level, have been involved in a multi-generational process of victimizing and expelling others. And that God has nothing to do with this violence.
Source: What is Mimetic Theory? – Colloquium on Violence & Religion
St. John One: One 