Reigniting The Meaning Of Citizenship Through National Service

It’s been a long time since a common rite of passage among our nation’s men was to put on a uniform and defend your nation, community, and family. Yet at a time of increasing hyperpolarization in our country, as well as the deteriorating state of our nation’s youth in mind, body, and soul, national military service may be an idea worth considering once again.

National service has been ever-present in our country’s history. From militias in the Revolutionary War era to the wartime drafts in the Civil War, World War I, World War II, Korea, and Vietnam, to peacetime drafts through various parts of our nation’s past.

The legacy from those eras of conscription still remain in the form of the Selective Service system, which many of us remember being notified that we needed to register for upon reaching age 18.

The Selective Service system also has been the subject of debate in recent years, as many persons have considered whether women should register for it as well – such as during the 2016 Presidential election when Democratic nominee Hillary Clinton called for such.

Among other republics and democracies in the world national service is relatively common, from the nations of Europe to Africa, from the Middle East to Asia to South America. Conscription began falling out of favor since the end of the Cold War, as the general state of worry over military conflict faded.

Yet in recent years conscription has made a comeback. French President Macron has been trying to reintroduce military conscription in order to “foster patriotism and heal social divisions.” Norway recently expanded its military conscription in 2016 to include women, as Sweden has now re-introduced conscription as well.

Perhaps the most noted military conscription program is that of Israel, which requires all men and women to serve about two years in the Israel Defense Forces (IDF), with few exceptions. While brought about by military necessity, it has also cultivated an Israeli citizenry that has the character, grit, and sense of duty to keep their nation thriving.

It used to be that way in America, as serving in the military was a relatively common experience. In 1980, veterans totaled 18% of adults in the United States. In contrast, by 2016 that number had fallen to 7%.

At a time when our nation is reeling from divisions along seemingly every line possible, it is worth considering a common and shared experience as national service to reconnect our country together. The benefits are very clear in other nations, as despite often no overt military conflict conscription still provides a variety of security and social benefits to the country.

Undoubtedly the implementation of a conscription program, not seen in our nation for almost half a century, would be difficult initially. Not only have the times and culture changed, but so has the very nature of our armed forces.

Our military nowadays is an extremely high-tech organization and finding how to best utilize the massive manpower from our almost 330 million person nation would require careful delineation.

Furthermore, many of our nation’s youth, estimated currently at 71% of those between the ages of 17 and 24, are grossly unfit for military service. Creating a new conscript category and integrating them usefully into the nation’s military would be challenging, but given how seemingly every other nation is able to do it effectively we undoubtedly can find a way to as well.

The idea of national service would undoubtedly require a significant period of pilot programs and testing. The idea has been proposed frequently in the national discourse throughout the years and particularly during the Iraq and Afghanistan Wars. It is a big, nation-changing policy that certainly, if it gets further traction and consideration, would be a serious national debate.

National service is a very realistic program that could do a lot in solving many of our nation’s otherwise seemingly unsolvable problems, as well as reigniting reflection on the meaning of citizenry in a republic.

I think it is worth considering at our present time, as, although it seems a big change, nonetheless could revive our American spirit and heal our nation in an extraordinary way.

 

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Why Surf Culture Desperately Needs More Diversity

A friend of mine who owns a surf brand recently received an absolutely bonkers series of racist emails. The sender purchased my friend’s product online, then somehow figured out his ethnicity after the fact. Before the order arrived, the customer sent an email canceling his purchase, citing my friend’s ethnicity as the reason. {snip}

{snip}

{snip} But my friend’s run-in with at least one surfer’s ethnic phobias did force me to realize how much I, a white guy from a mostly-white Californian beach town, have overestimated the shared experience of all surfers. All part of the same tribe, right? Clearly, that’s also not remotely true.

It’s clear that surf culture does have a problem, and that problem stems from a lack of diversity within our ranks. “History of Surfing” author Matt Warshaw pointed out in a 2015 essay published on Surfer.com that, as a pastime developed largely by brown-skinned Polynesians (as well as Africans in some places and Peruvians in others), surfing has always been multi-cultural.

After all, it was whites who were forced to “break surfing’s glass ceiling in terms of race, a hundred-plus years ago, in Hawaii,” says Warshaw. For surfers, “Hawaii is always there in the back of our minds. Play the race card, in other words, and you answer to Duke Kahanamoku.”

That historical aspect may very well be true, but it doesn’t at all address the issue that surfing today, at least in the world’s two most globally influential surfing nations — the USA and Australia — is overwhelmingly white and upper middle class. This is true in countless lineups, where you’re likely to paddle out and find a mostly homogenous pack of white people surfing on expensive boards, wearing expensive gear in areas with a high cost of living. If you can’t afford it, you ain’t surfing.

I called Jeff Williams, co-president of the Black Surfer’s Collective (an organization that brings inner-city black kids in L.A. to the beach) to talk to him about diversity in surfing. “I’ve never really had problems with actual racism in surfing,” Williams said. “I’ve surfed all over the world, and everywhere I’ve ever been, most surfers are pretty cool.” But he does see the lack of minorities in the surf in the U.S. as problematic. “Look, anytime you try to talk about diversity in surfing, it all boils down to access,” he said. {snip}

Williams thinks {snip} it would take something like a “surfing Tiger Woods” to get inner-city kids to start paying attention to surf culture in a real way. But if we did gain more diverse surf stars bringing different voices and experiences to the table, the mainstream surf culture could only change for the better. Think about The Brazilian Storm: the South American vanguard brought fiery competitiveness and legions of exuberant fans to the World Tour, giving professional surfing a much-needed injection of passion.

But tease that out to include more people of color and more people coming from communities not typically associated with surfing. What styles would emerge and what influences would inform them? What might surf art look like with if it was inspired by a surf experience that differed from the easygoing, middle-class beach life? How might board design evolve if more diverse voices were able to participate in the conversation?

I don’t have the answers, but you don’t have to look very far to find parallels in other sports. Skate culture is far more dynamic because of the cacophony of viewpoints, with universally-acclaimed skaters of diverse races and socioeconomic backgrounds adding to the melting pot. Surfing can only gain from more perspectives adding to our own understanding of what it means to be a surfer, and from embracing those who didn’t come to the beach easily, but made their way nonetheless.

{snip}

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Of Morality And Marshmallows

The Atlantic reports on a new study suggesting that the famous “marshmallow test” is unreliable as a predictor of future economic instability. Excerpt:

In the case of this new study, specifically, the failure to confirm old assumptions pointed to an important truth: that circumstances matter more in shaping children’s lives than Mischel and his colleagues seemed to appreciate.

This new paper found that among kids whose mothers had a college degree, those who waited for a second marshmallow did no better in the long run—in terms of standardized test scores and mothers’ reports of their children’s behavior—than those who dug right in. Similarly, among kids whose mothers did not have college degrees, those who waited did no better than those who gave in to temptation, once other factors like household income and the child’s home environment at age 3 (evaluated according to a standard research measure that notes, for instance, the number of books that researchers observed in the home and how responsive mothers were to their children in the researchers’ presence) were taken into account. For those kids, self-control alone couldn’t overcome economic and social disadvantages.

The failed replication of the marshmallow test does more than just debunk the earlier notion; it suggests other possible explanations for why poorer kids would be less motivated to wait for that second marshmallow. For them, daily life holds fewer guarantees: There might be food in the pantry today, but there might not be tomorrow, so there is a risk that comes with waiting. And even if their parents promise to buy more of a certain food, sometimes that promise gets broken out of financial necessity.

Maybe so. But might it also be the case that children raised in more affluent homes will have been taught the value of resisting their impulses? I say this because one of my own children has had a very demanding sweet tooth from earliest childhood. He is also impulsive by nature. It has taken years of effort on the part of his mother and me to train him to say no to his impulses — not only for sugar, but, as he has gotten older and started earning spending money, his enthusiasms for buying things that strike his fancy. Many times I have pondered the difficulty he is going to have managing his money if he doesn’t get this impulsiveness under control. He’s a very good kid, highly moral and responsible, but impulsiveness is his Achilles’ heel.

He’s not being raised in poverty. We are middle class people, but culturally I guess that puts us with more in common with the affluent than not. Our impulsive child has been raised in a stable household — materially and emotionally — so there are no environmental factors that nurture his impulsiveness. From an Orthodox Christian point of view, this is simply one of his passions, something he has to struggle against. I have my own particular passions (anger and gluttony). Orthodoxy teaches that life itself is a struggle to crucify the passions and order ones desires towards the will of God. There is nothing wrong in principle with wanting to eat a marshmallow, but if your reason and your will are overcome by that desire to eat a marshmallow, you are weak, and can fall into sin. The regular fasting that Orthodox Christians do is designed to train the will to desire what God desires for us, not what we desire for ourselves.

Anyway, all of that is prelude to what I want to tell you. Last night, I was at a dinner party with some friends. One of them, N., told a long story about a local carpenter she and her husband had hired to do some renovations on their house. I won’t tell the story in depth, because the story is hers to tell, and she’s a writer. The gist of the story is that N. and her husband have been working with this guy for a long time — it’s a big project — and have gotten to know him well. He’s working class, and economically quite precarious. N. said the man has become a friend, and that she and her husband have been working hard to help him stabilize his life.

N. said — again, I’m summing up, but the details are sort of breathtaking — that the carpenter’s personal life is a study in chaos. He cannot grasp that he has the power to determine future events by the choices he makes today. A sense of moral agency totally escapes him. He sees N.’s ordinary family — they have kids — and thinks that they are simply one of fate’s winners. N. talked about the extraordinary lengths she and her husband have gone to befriend and to help this man, but how ultimately it has been futile. No matter what they say to him, no matter what they do for him, he cannot get it together. And he is leaving all kinds of chaos in his wake (several wives, kids, etc.).

I told N. that my wife and I have been in the very same situation, trying to help someone just like that who had become a friend … and in the end, concluding that it was futile. I wrote about it in the past on this blog: how I had gone to my lawyer, offering to pay him to represent this impoverished friend in a particular case. Lawyer said he would take my money and meet with the friend, but that in his lengthy experience with these cases, he could tell me that I’d be wasting my money and his time, because my friend would not follow through. It’s in the nature of people who get themselves into these kinds of situations, he said, to keep doing what got them into that situation in the first place. I told him I would be willing to take that chance to help her.

Next time I saw this friend, I told her to make an appointment with Lawyer X., that he would be willing to advise her, and that I would pay the bill. She thanked me profusely, but said that wouldn’t be necessary that she had decided to … well, that she had decided to keep doing the same stupid thing that got her into this bind in the first place. The country lawyer’s practical experience in dealing with the poor was wiser than my heart-on-the-sleeve idealism. Not for the first time did I feel like a character in a Flannery O’Connor story. (My future epitaph: “Call me Azzberry”.)

At dinner last night, my friend and I dwelled on the intractability of human nature in cases like this. She said that she had to conclude that a stable family life in childhood provides psychological goods that cannot be given through any other way. There aren’t enough government programs, personal charitable efforts, or anything else to compensate adequately for a chaotic childhood. My friend was certainly not saying that we can wash our hands of the responsibility for our neighbor’s welfare, but she was concluding — accurately — that we have to recognize the limits of our ability to change the lives of others. She was also saying that her experience with the carpenter made her more fully aware of how important it is to do everything she can to give her own children a stable home life.

Notice that I’m not saying — nor did I hear her to say — “affluent” home life. My folks never had a lot of money. We were an ordinary working-class to lower-middle-class family. But the gift my mother and father gave me of an orderly, stable childhood was priceless, I now see. How did they do it? They were both imperfect people who endured their share of difficulties in marriage, caused by their own flaws, as well as a period of economic stress. My father is no longer with us to discuss the matter, but the truth is, neither one of them would have been given over to much self-reflection on the question. They were the kind of people who would have simply said, “We made a vow,” and left it at that. For them, that was reason enough to stay together — that, and they always made it clear that the needs of us kids came before their own. That was just how my folks went through life. Not to get too philosophical about it, but for them, that was the Tao.

That wouldn’t have guaranteed stability in my family’s or my late sister’s, but they gave us such a good model of how family was supposed to work. Again, I don’t want to hold my mom and dad out to have been perfect. I don’t think there are any perfect families, and certainly mine had its particular flaws, some of which had unfortunate long-term consequences. That said, I am so very grateful to my parents for holding things together, and showing my sister and me that it is possible to build that kind of life, even when you don’t have much money.

My father was the chief breadwinner in our household, and, because they were a traditional 1950s-era couple, he was the one who dictated how our financial resources would be handled. I find this interesting with relation to the Atlantic article because having grown up very poor in the Great Depression, he ought to have been shaped by the experience of inconstancy in a particular way. Remember, the Atlantic writer said:

There might be food in the pantry today, but there might not be tomorrow, so there is a risk that comes with waiting. And even if their parents promise to buy more of a certain food, sometimes that promise gets broken out of financial necessity.

That’s how my father grew up, but that same experience made him far more likely to do what he could to hedge against chaos. He talked to Ruthie and me a lot about these things, relating him to his childhood. His own father was away from home for most of my dad’s early childhood, entirely because he had to work and send money back to support his wife, children, and elderly mother, who lived in the household. That sense of vulnerability made a profound impression on my dad, who was determined that his children would not feel it, if he could help it.

Daddy wasn’t unique in that. What I can’t quite understand today is why his response to childhood poverty and insecurity was so very different from what is normal today. That is, Daddy’s response was to live as an adult in such a way that he was less vulnerable to that chaos, and in which his own children were made less vulnerable to the chaos that would have come had outside pressures broken the family apart. I’ve written many times in this space about how he had deep compassion for people who were poor and suffering victims of circumstance, but also something bordering on contempt for people who were poor and suffering, but who always blamed others, or fate, for their suffering. He would say, “You can’t do nothin’ for people like that.” This was the opinion of a man who had once been poor, and who had lived his entire life in the same community as poor people, and working with them. Kind of like that country lawyer I mentioned above.

It seems to me that aside from his personal qualities, my father was the beneficiary of a local culture that, for better or for worse, had a strong bias against people living morally disordered lives. I should add that my dad had much more hostility towards middle class and wealthy people who lived that way. “They know better,” he would say. “They don’t have an excuse.” In his case, it wasn’t so much a matter of religion — my dad wasn’t particularly observant — as it was a matter of shame and honor. The culture that shaped my father’s code said it was dishonorable for men and women to live in ways that violated its core moral code. I heard my dad say on a number of occasions, “There’s no shame in being poor,” but he also spoke with stern judgment against men who abandoned their families, people who wouldn’t work, and so forth.

That code could be harsh, but it was more realistic about life than a lot of what passes for wisdom today. I think that has a lot to do with why Jordan Peterson is so popular. He gives to young men a sense of moral agency. Peterson is not Moses coming down from the summit of Sinai, but he talks common sense to a culture that has forgotten it. There has never been a society, and never will be a society, in which somebody can live like a fool and not pay the consequences — and for that matter, inflict consequences on others. You can’t not show up for work and expect to keep your job forever. You can’t ignore your kids and expect that they will grow up to be responsible people. You can’t get loaded every weekend and wonder why your roof is falling in, and won’t fix itself. You can’t allow television and social media to raise your children, and expect that they will be good.  And so forth.

“The world doesn’t owe you a living,” my father would lecture me, usually when I hadn’t done my homework, or failed to do something I was supposed to have done. I suppose this attitude is what made my dad a natural conservative. He couldn’t stand people who were ungrateful and lazy. His basic attitude towards us kids was: I bust my ass to provide for y’all, and I’ll be damned if I’m going to let you waste the opportunities you’ve been given. There was a time in my life when I thought he was so square, but the older I get, the more I see that there really isn’t any other way to live. My dad was keen to help people who were down on their luck, and I see now that he allowed himself to be taken advantage of by some folks with hard-luck stories. Mostly, though, what he was eager to do was to teach people how to help themselves, and to encourage them to do so. For him, this was a matter of natural justice. A society in which people were rewarded even though they did the wrong thing, or failed to do the right thing, was not a just or good society. And doing the right thing always meant subjugating your own desires to the greater good, especially the greater good of your family.

Here’s a funny thing: a few years back, when I was working with the African-American actor Wendell Pierce on his memoir of growing up in south Louisiana, I spent some time speaking with his Uncle L.C. Edwards, the last surviving member of Wendell’s parents’ generation. Uncle L.C. was the same age as my father, and like him, had grown up in rural poverty. I loved the stories of L.C.’s parents (that is, Wendell’s grandparents): poor black farmers who weren’t educated, but who had a very strong religious ethic, and who placed enormous value on education and self-discipline as the only reliable means of self-advancement. Poverty was the enemy of both L.C. and my father, but Lloyd and his siblings also had to deal with Jim Crow. If memory serves, every one of the children of Wendell’s grandparents got educated, and escaped poverty. I’m telling you, the chapter on Papo and Mamo (the grandchildren’s name for L.C.’s parents) is worth the price of the book. Here’s a characteristic excerpt:

One Christmas evening after supper, the Edwardses went to call on their College Point neighbors, to wish them a happy holiday. The kids were startled to go into one house and to see that all that family had eaten for their Christmas meal was potatoes and grits. When they returned home, Papo told the children, “This is what I mean when I tell you it’s important to save for a rainy day. If you put your money aside now, you will have enough to eat well on Christmas.”

Given the man Papo was, if the Edwardses had any food left, he probably took it to that poor family and didn’t tell his own children for the sake of preserving their neighbors’ dignity.

His children remembered Papo as a slow talker but a deep thinker. He never made a quick decision, but acted only after prayer, deliberation, and sleeping on it. Whatever the answer was, he arrived at it through careful reason, not passion. Acting on impulse was the sure way to lose your money, in Papo’s view.

Papo worked for a time in a sugar factory and received his weekly wages in a brown packet. He had a firm rule with himself: Wait twenty-four hours before spending a penny of it. Uncle L.C. said that as a young working man, he thought his father’s rule was silly. You have the money, he figured, so why not enjoy it?

But when he got married and started a family of his own, he understood Papo’s good sense and followed the rule himself. Uncle L.C., who worked at the DuPont chemical plant, has done well through saving and investing over the years. To this day, he credits Papo for teaching him by word and example the importance of being careful with your money and not letting your passions guide your decisions.

Talking with L.C. was like speaking with a black version of my own father. Though he had long been in retirement when I met him, L.C. was always thinking of ways he could make a little money. He told me about how he would take fatherless black boys from a nearby trailer park, and try to teach them something about working to make money and to plan for the future. He told me how sorry he felt for those young men, who had no father in the home to offer them direction, or a sense of responsible manhood.

But his pity had strict limits. Like my own father, L.C. was death on those who wouldn’t work or practice self-discipline. He told me about how his own wife, a retired public schoolteacher, quit her job the very day the last of their adult children no longer needed their help paying for college. She was of a generation for whom education was the most precious thing, their ticket out of poverty and oppression. Today, though, she was worn down by students who wouldn’t work, wouldn’t behave themselves, and parents who blamed the schools and the teachers for their kids’ failures.

American culture is far less friendly to the worldview of those Depression babies like L.C. and my father. Politics and economics are complicated things. You can’t simply apply a moral code to every situation, and expect it to solve the problem. But let’s recognize this: very few Americans in 2018 are as materially poor as my dad and L.C. Edwards were when they came into this world in the 1930s. Is there anybody in America today who is poorer than a black child born to uneducated farmers living in the Deep South under American apartheid? And yet, look what they did with what they had been given! There never will be a society in which family won’t matter, and in which moral self-discipline won’t matter. 

The wealthy, and those with social connections, can absorb a lot more disorder than the less well off can, but money won’t last forever.

The world we have today is wealthier, and in some ways is better able to defray the cost of that disorder. We have more of a social safety net today than we did back then. But this world is much poorer in social capital, which is not something you can raise from Chinese bankers.

There’s a lot of brokenness in this country, and no clear way to fix it. The people my dinner companion and I were talking about last night are white. They live in Charles Murray’s fictional Fishtown. They diverge greatly from the core values and practices of stable middle-class and well-off Americans, in ways that were not true a couple of generations ago. Society has grown far more individualistic and tolerant of non-conformity. This is not entirely a bad thing! But the cost to people who don’t have a lot of social and material capital to begin with has been immense. People love to imagine that if only we brought good jobs back to America, or voted in this or that political party, then these problems would solve themselves. I don’t believe that’s true. That’s no reason not to try to improve opportunities for people, but there are no government programs or private charitable initiatives that can meaningfully compensate for the loss of a sense of moral order and purpose.

Finally, I phrase occurred to me while writing this post, a fragment from something I’d read ages ago. I googled it, and the source turned up here. Here is the excerpt I was thinking about. The writer is talking about the 1950s:

It was a more human world in that it was a sexier world, because sex was still a story. Each high school senior class had exactly one girl who got pregnant and one guy who was the father, and it was the town’s annual scandal. Either she went somewhere and had the baby and put it up for adoption, or she brought it home as a new baby sister, or the couple got married and the town topic changed. It was a stricter, tougher society, but its bruising sanctions came from ancient wisdom.

We have all had a moment when all of a sudden we looked around and thought: The world is changing, I am seeing it change. This is for me the moment when the new America began: I was at a graduation ceremony at a public high school in New Jersey. It was 1971 or 1972. One by one a stream of black-robed students walked across the stage and received their diplomas. And a pretty young girl with red hair, big under her graduation gown, walked up to receive hers. The auditorium stood up and applauded. I looked at my sister: “She’s going to have a baby.”

The girl was eight months pregnant and had had the courage to go through with her pregnancy and take her finals and finish school despite society’s disapproval.

But: Society wasn’t disapproving. It was applauding. Applause is a right and generous response for a young girl with grit and heart. And yet, in the sound of that applause I heard a wall falling, a thousand-year wall, a wall of sanctions that said: We as a society do not approve of teenaged unwed motherhood because it is not good for the child, not good for the mother and not good for us.

The old America had a delicate sense of the difference between the general (“We disapprove”) and the particular (Let’s go help her”). We had the moral self-confidence to sustain the paradox, to sustain the distance between “official” disapproval and “unofficial” succor. The old America would not have applauded the girl in the big graduation gown, but some of its individuals would have helped her not only materially but with some measure of emotional support. We don’t so much anymore. For all our tolerance and talk we don’t show much love to what used to be called girls in trouble. As we’ve gotten more open-minded we’ve gotten more closed-hearted.

Message to society: What you applaud, you encourage. And: Watch out what you celebrate.

The author of those words is Peggy Noonan. She published them in, get this, 1992. Some things have gotten better over the last 26 years. For example, when she published this, David Dinkins was mayor of her town, New York City, and the city would record just over 2,000 homicides. Know how many the city recorded last year, 25 years after the column was published? Only 290.  Progress is real!

On the other hand, I can’t get out of my head the words spoken to me by a professor at an Evangelical Christian college. Speaking about the student body, which is predominantly white, he told me that he didn’t think most of them would ever be able to form stable families. I was shocked by this.These were not kids from the blighted projects or wretched rural trailer parks. Why not? I asked.

He said, “Because they have never seen it done.”

We live in a society in which the moral code that we applaud and the people we celebrate all say: Take the marshmallow now, and don’t worry about the future. This is going to cost us.

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Texas pastor who served as religious adviser to President George W. Bush accused in $1M Chinese bonds scheme

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Israel and Hamas agree to cease-fire

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Why the Air Force Thinks It Can Turn Gamers Into Its Next Top Guns

In late May, the U.S. Air Force announced its intention to release an advanced video game simulation. The theory is that the game, if successful, will be an effective recruitment tool among high school students.

If this sounds familiar, it’s because the U.S. Army already did the exact same thing with a game called “America’s Army,” launched in 2002. That one was for a while relatively popular, but as a recruitment tool there’s little doubt it failed. Indeed, it was panned early and often for claiming to offer a realistic soldiering experience while glamorizing it as an exciting and largely consequence-free adventure. The game, of course, never showed the tedium or the dark side of military service in conflict—but what proper recruitment propaganda ever does?

Not content to merely copy a failed program, the so-far untitled Air Force game seeks to combine the allure of video games with the Orwellian realities of modern “big data” applications that the government is so fond of. In this case, officials have suggested they are literally going to monitor players to spot particularly talented ones they can recruit.

Call it recruitment recon.

As an example, imagine that the Air Force identifies a player who is particularly good at controlling the game’s simulated planes, so they offer him/her a $100,000 signing bonus to sign up for the real thing. But isn’t it possible that video game talent might not translate into real-life skills in combat? Incredibly, that seems to have been lost on the USAF.

Which is why this could be an even bigger disaster than the “America’s Army” folly—and much more expensive, too. While the Army’s gambit cost millions to design, it at least had a limited return on investment. The Air Force is prepared to throw major bonuses at good video game players on the notion that, like the 1984 movie The Last Starfighter, that’s where you’re going to find real talent.

The reason this makes sense to the Air Force (but nobody else) is because, with the advent of drone operations (i.e. remote control targeting), a number of people actually are employed in joystick-based warfare. It’s not clear whether the game will feature a drone operator mode (based in some outpost in the Nevada desert), as it seems to be focused on advanced warplanes in the heat of battle, not blowing up Pakistani wedding parties from thousands of miles away. This should come as no surprise because the life of an actual drone operator is reportedly pretty miserable, and the point of the Air Force’s game is to get kids to play so you can collect all sorts of data from them.

So far, Air Force officials aren’t providing a lot of specifics, just ambitions. They’ve also avoided estimating what the program will cost. Creating a game advanced enough to reliably attract an audience gets more expensive every year. At this point just developing a game can be counted on to cost a minimum of $100 million, to say nothing of all of the server and metadata processing costs, and the costs associated with marketing the game.

This is precisely why high-end video games don’t attempt to survive as advertising platforms. The cost of developing games has grown precipitously over the years, and players are focused on playing. They don’t want to be sold anything—not by companies, not by Uncle Sam.

This is why using a war simulation video game as a marketing tool is a terrible idea. Even in the highly unlikely event that the U.S. Air Force actually does make a popular video game, that doesn’t mean its fan base is going to be inclined toward military service, let alone suited to it. This is what happens when you combine lofty recruitment goals with a bottomless pit of taxpayer money: the military is encouraged to make reckless attempts to engage the public. The Air Force now appears to be lining up one of the most reckless of blunders yet.

Jason Ditz is news editor at Antiwar.com, a nonprofit organization dedicated to the cause of non-interventionism. His work has appeared in Forbes, the Toronto Star, the Minneapolis Star-Tribune, the Providence Journal, the Daily Caller, the American Conservative, the Washington Times, and the Detroit Free Press.

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Once Again Certain Americans Need To Learn From History

It looks like we are in for a long hot summer in America.  I am one who does not like extremely hot humid weather.  It is even more painful when the prospects of ignorant, indoctrinated Soros paid gumps may seek to riot in American streets this summer.  The reason for such plans are always the same tired excuses given by bitter useful idiots who don’t know anything and got that mixed up when it comes to justice, freedom, liberty and reparations.  To this day, many black Americans who stupidly call themselves African Americans do not even understand how reparations are designed to be carried out.

Just recently in Seattle, white patrons at a certain bar were required to pay for the drinks of black female patrons.  The reason given “it was a form of reparations for slavery.”  That makes about as much sense as white shoppers being forced to buy groceries for black grocery store patrons as a form of reparations.  It is stupid and victimizes people who had nothing to do with slavery and gives a false sense of gotcha to those receiving reparation drinks or whatever.

Black Americans would be better served by the example of other people groups who have dealt with cruel and unfair treatment.  After the Empire of Japan bombed Pearl Harbor during World War Two, it was not long before Japanese residents in the United States suffered a major ordeal.  They were rounded up and systematically tossed into concentration camps.  The reason given is were at war and the Japanese might carry out war activities within the continental United States.  After all, it was the Japanese who fooled America into thinking they wanted to be our friend by signing a peace agreement with our republic.  They had even given beautiful Flowering trees to cities like Washington D.C. and Cleveland which annually bloom every spring.

The Japanese residents in America suffered in concentration camps and had faced racist treatment prior to the Peal Harbor attacks.  But they took it in stride and like the Chinese who also immigrated to the United States received shabby treatment.  But rather steep themselves of a caldron of bitterness, the Japanese and Chinese immigrants patiently learned how to succeed economically.  They supported businesses in their respective communities and gradually became highly successful, despite whatever white Americans thought of them at the time.

In addition, although the Japanese could have been very bitter, but to the immeasurable embarrassment and chagrin of those who tossed Japanese into concentration camps, they enthusiastically mobilized their sons and sent them into the American armed forces to volunteer their services.  The Japanese regiments were among the more highly decorated in World War II.  Although they went into the military ranks under suspicion and resentment, they came out as heralded heroes.

But of all the ethnic groups in America it seems that Black Americans have had the most difficulty securing their place as assimilated.  Many early political leaders including Abraham Lincoln expressed concerned over the ability of Blacks to adjust because of the slavery culture in which the first few generations were raised.   Despite apprehensions, freedom and education brought tremendous hope and optimism to Black Americans within three generations.  After three generations, many blacks were overcoming the culture gap.  In time Blacks in every other nation on earth saw their ethnic counterparts in America experiencing a higher standard of living than Blacks in any other part of the world. In fact, by 1970 a black high school student in Alabama or Mississippi had a higher chance at obtaining a collegiate education than a white student in Great Britain.

Great Americans like Frederick Douglas, Booker T. Washington and George Washington Carver all believed that hard work, an education and faith in God would ensure a pathway to success and blaze a trail for following generations to follow.  Still others like W. E.B. Dubois and white democrats fought to instill a level of bitterness and hatred for America in Blacks and conned them into expecting government gratuities as a main source of revenue.  Experience has proven that such a mindset has corrupted and debilitated Black Americans socially, economically and most horribly in family life where females now run over 70 percent of all Black American households.

Many tend to uphold the Black female as morally superior to the Black man. Yet they fail to answer the question that if Black females are morally superior, why is it they continue to raise the most damaged generations of Black boys in the history of the republic?  After all it is they who have complete access to their boys without any input from men, because of their aversion to Black male authority.  Remember, they preferred government handouts over a working Black father in the home.  Until the 1970s, the majority of Black American households were headed by Black American men who either had one or two jobs.

In the mid-sixties there were groups of Marxist agitators who promoted violence an attitude of entitlement among Black Americans.  One of the most famous was Eldridge Cleaver, who had been trained in Marxist philosophy and evil tactics while serving a fifteen year sentence in a California prison.  In 1967 he became Minister of Information for the Black Panthers.  Their goal was to use violence to wipe out the economic and social structure of the United States and roll out communism so that everyone would be equal, but equally poor.  Just like today’s Black Lives Matter movement, it wasn’t about working to improve the quality of life for anyone.  But to destroy the prospects of a good life for everyone, except the elites at the top of course.

After leading a wave of violence in 1968, Eldridge Cleaver and his wife fled the United State and hid out in Cuba for eight years.  A funny thing happened.  While in Cuba he witnessed the horrendous failure of communism as a means to improve life for the common man.  Mr. Cleaver concluded that it would be better to come back to America and pay for his crimes in prison than to remain free and morbidly disappointed in Cuba.  Black Americans today would be much better off if they researched the Eldridge Cleaver story for themselves and came to the logical conclusion that while it may not be perfect in America,  it is the best hope for mankind after God almighty.  Here’s hoping and praying, that they awaken from their democrat party influenced nightmare and seek to live rather than just exist as Soros, Alynski inspired cretins.  I know it might seem impossible, but miracles do happen.

Enjoy the miracle of Blowin’ away the Myths and Revealing the Truth via #TheEdwardsNotebook commentary every day on #freedominamericaradio, #goodtalkradio #talkamericaradio #shrmedia during #MoneyTalkwithMelanie at 5:10 PM EST, on KCKQ AM 1180 Reno, Nevada during AM News, just after 4:30 AM during the Captain’s America Third Watch show emanating nationwide from flagship station AM 860 WGUL the Answer Tampa Florida.  The Edwards Notebook is also heard regularly on FM 101.5 and AM 1400 the Patriot, Detroit.  Last but definitely not least, #TheRonEdwardsExperience talk show is heating up the airwaves to a growing audience Fridays at 4:00 PM EST, 1:00 PM PT on KCKQ AM 1180 Reno Nevada, #shrmedia and americamatters.us and at 7:00 PM PT Thursdays on #goodtalkradio.

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