By Kevin Kennedy

In the latest wave of hysteria unleashed by the globalist, corporatist establishment, a sizable chunk of humanity has been manipulated into a mass formation of fear and division. Expert opinions that contradict the  unending emergency narrative are erased from public areas of the internet almost as fast as they are produced.  Quickly eroding are the rights to free speech, assembly and association, freedom of religion and from discrimination, the rights to travel, medical privacy, and even equality. We were told these are science based, temporary, emergency measures, but if that were the intention, we would have clear, unchanging criteria for how the emergency will end.

And so, the great othering has begun, and a massive divide has opened across society. On one side, you have the true believers – whose leaders, even in the most generous estimation, are wildly incompetent poll panderers who habitually violate their own edicts.  For now, they are also joined by the meek and naive go-along-to-get-along crowd, marching in lockstep towards a truly dystopian world of Faucism.  On the other side, you have what King would call the ‘maladjusted,’ people who cannot accept the ‘new normal.’ Citizens who appreciate the value and vulnerability of their rights, and how much suffering and sacrifice it took to establish them. People who have found the courage to walk through the illusory wall of fire, and emerge unafraid, with a clearer view of what causes the shadows we all see.

Each side is lured by the temptation to indulge harmful emotions instead of understanding the other. In addressing this extreme polarization of society, it is appropriate for all to reflect of the teachings of the great civil rights leader, the immortal Dr. Martin Luther King Jr. In order to find the light by which we might drive out the darkness of fear and hate. 

The Other America

We are reminded of the presently emerging circumstance by a passage from his speech “The Other America” when King remarks,

“The American Negro finds himself living in a triple ghetto. A ghetto of race, a ghetto of poverty, a ghetto of human misery. So what we are seeking to do in the Civil Rights Movement is to deal with this problem. To deal with this problem of the two Americas. We are seeking to make America one nation, Indivisible, with liberty and justice for all. Now let me say that the struggle for Civil Rights and the struggle to make these two Americas one America, is much more difficult today than it was five or ten years ago. For about a decade or maybe twelve years, we’ve struggled all across the South in glorious struggles to get rid of legal, overt segregation and all of the humiliation that surrounded that system of segregation.

In a sense this was a struggle for decency; we could not go to a lunch counter in so many instances and get a hamburger or a cup of coffee. We could not make use of public accommodations. Public transportation was segregated, and often we had to sit in the back and within transportation transportation within cities we often had to stand over empty seats because sections were reserved for whites only. We did not have the right to vote in so many areas of the South. And the struggle was to deal with these problems.

And certainly they were difficult problems, they were humiliating conditions. By the thousands we protested these conditions. We made it clear that it was ultimately more honorable to accept jail cell experiences than to accept segregation and humiliation. By the thousands students and adults decided to sit in at segregated lunch counters to protest conditions there. When they were sitting at those lunch counters they were in reality standing up for the best in the American dream and seeking to take the whole nation back to those great wells of democracy which were dug deep by the Founding Fathers in the formulation of the Constitution and the Declaration of Independence.

Many things were gained as a result of these years of struggle. In 1964 the Civil Rights Bill came into being after the Birmingham movement which did a great deal to subpoena the conscience of a large segment of the nation to appear before the judgment seat of morality on the whole question of Civil Rights. After the Selma movement in 1965 we were able to get a Voting Rights Bill. And all of these things represented strides.”

The new untouchable caste is being forced into a triple ghetto of it’s own. Where if one’s conscience doesn’t allow them to participate in a divisive passport system, they are socially ostracized, they can lose access to public accommodations and facilities, and many are having their careers and pensions erased,  creating decentralized ghettos of poverty, misery, and genetic discrimination.

Today’s vaccine segregation does not target a long oppressed group, which may speak to the apathy that characterizes the response, however, as the following quote from King’s . Letter From Birmingham Jail demonstrates, those who resist are connected with King’s movement by a higher sense of justice.

“there are two types of laws: just and unjust. I would be the first to advocate obeying just laws. One has not only a legal but a moral responsibility to obey just laws. Conversely, one has a moral responsibility to disobey unjust laws. I would agree with St. Augustine that “an unjust law is no law at all.”

Now, what is the difference between the two? How does one determine whether a law is just or unjust? A just law is a man made code that squares with the moral law or the law of God. An unjust law is a code that is out of harmony with the moral law. To put it in the terms of St. Thomas Aquinas: An unjust law is a human law that is not rooted in eternal law and natural law. Any law that uplifts human personality is just. Any law that degrades human personality is unjust.

All segregation statutes are unjust because segregation distorts the soul and damages the personality. It gives the segregator a false sense of superiority and the segregated a false sense of inferiority.”

Today’s civil disobedient may have more in common with those in history, like the Jews who were persecuted for their beliefs rather than their skin color, but there is no denying the fraternal bond that connects them all in their struggle for dignity, equality, freedom and justice. If Gates pricks us, do we not bleed? Perhaps the clotting will ensue more promptly, but we still bleed. It doesn’t matter what group is being targeted, it is simply a long standing tactic of oligarchy to focus the anxieties of their subjects on a demonized ‘other’ so as to distract from their own crimes and have two potential threats to their power diminish each other.

In several places, like Quebec, parts of Australia and in Austria. there are now hefty fines for the crime for being unvaccinated without exemption. Passport systems bar others from public facilities, and there have even been cases of life saving surgeries denied due to vaccination status, with more to come. King would never have accepted the rationing of care when:

You can use your powerful economic resources to wipe poverty from the face of the earth.”

Furthermore, he would not accept the excuse for the oppressed to have fear as an excuse to fail in their responsibility to act. Our sage penned several moving passages to contribute to this discussion: 

“If you have never found something so dear and precious to you that you will die for it. Then you are not fit to live. You might be 38 years old as I happen to be, and one day you are called upon to stand up for some great principle or cause, and you refuse because you are afraid. You refuse to do it because you want to live longer. You are afraid that you will lose your job. You are afraid that you will be criticized by others. You are afraid that you will lose your popularity, or you are afraid that somebody will stab you, or shoot at you, or bomb your house. So you refuse to take a stand. Well you may go on and live to be 90 years old, but you are already dead. You died when you refused to stand up for right. You died when you refused to stand up for truth. You died when you refused to stand up for justice. Don’t ever think that you are by yourself. Go to jail if necessary, but you never go alone. Take a stand for that which you know is right. The world might misunderstand you and criticize you, but you are never alone. One with God is the majority” (from his autobiography)

Martin was adamant that the end and the means are one in the same and that

he believed “… that nonviolence is the most potent weapon available to oppressed people in their struggle for freedom and human dignity.  This method has a way of disarming the opponent.  It exposes his moral defenses, it weakens his morale.  And at the same time it works on his conscience and he just doesn’t know how to handle it.  If he doesn’t beat you wonderful.  If he beats you, you develop the quiet courage of accepting blows without retaliating.  If he doesn’t put you in jail, wonderful.  Nobody with any sense loves to go to jail.  But if he puts you in jail, you go in that jail and transform it from a dungeon of shame to a haven of freedom and human dignity.  Even if he tries to kill you, you develop the inner conviction that there are some things so dear, some things so eternally true, some things so precious that they are worth dying for.  And if a man has not discovered something that he will die for, in a sense he is not fit to live.  And the nonviolent discipline says that there is power in this approach, precisely because it disarms the opponent and exposes his moral defenses.  It also says that it is possible to work for moral ends through moral means.  One of the great debates of history has been over the whole question of ends and means, and there have been always, there have been those that argue that the end justifies the means.  This is where nonviolence would break within a system.  It argues that the end justifies the means recognizing that the end is pre-existent in the means.  The means represent the ideal in making and the end in process.  And in the long run of history, destructive means cannot bring about constructive ends.  And along with this is the growing realization that it is possible to take a stand against an unjust evil system without developing hatred and bitterness toward the perpetrators of that unjust and evil system.  And so when nonviolence is true in its most genuine respect to its basic precepts, the love ethic has a place and a central place. 

He insisted that love had to be the emotion informing the actions of a properly oriented civil rights movement, and that you should even love your enemies; within the best of us, there is some evil, and within the worst of us, there is some good. When we come to see this, we take a different attitude toward individuals… Individuals who happen to be caught up in that system, you love, but you seek to defeat the system”

Love, in particular, agapic love; “Agape is something of the understanding, creative, redemptive goodwill for all men. It is a love that seeks nothing in return.

And so, we see that the formula is at hand for the defeat of the Faucists, and when justice is served and the elites are cursing the name of King, they will know that no amount of bullets, or mandates can stop “an idea whose time has come.”

We will conclude with the final word’s from Dr. King’s Convocation

May I say in conclusion that in spite of the difficulties ahead, in spite of the fact that we must work hard, I still have faith in the future.  And I still have faith in America because I love America and I believe that we will continue to build a coalition of conscience that one day will solve this problem.  We sing a little song in our movement and it has been our guiding faith.  Sometimes we’ve been facing hooded perpetrators of violence; sometimes we face jeering mobs.  Sometimes we face dogs and the gushing waters from fire hoses.  Sometimes in crowded jail cells we join hands to sing it.  And sometimes in just open mass meetings.  But we could sing it as a hymn of faith.  We shall overcome, we shall overcome, deep in my heart I do believe we shall overcome.  And somehow I believe this because the arc of the moral universe is long but it bends toward justice.  We shall overcome because Carlyle is right.  No lie can live forever.  We shall overcome because William Cullen Bryant is right, truth crushed earth shall rise again.  We shall overcome because James Russell Lowell is right, truth forever on the scaffold, wrong forever on the throne.  Yet that scaffold sways the future.  And behind the dim unknown standeth God within the shadow, keeping watch above his own.   And so with this faith, we will be able to hew out of the mountain of despair a stone of hope.  With this faith, we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood.  With this faith we will be able to speed up that day when all of God’s children, black men and white men, Jews and Gentiles, Protestants and Catholics [vaxxed and unvaxxed] will be able to join hands and sing in the words of the old Negro spiritual, free at last, free at last, thank God almighty we are free at last. 

Thank you.”


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