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Thread: Whistling Past the Gun Lobby.

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    Whistling Past the Gun Lobby.

    December 15, 2012, 4:40 pm8 Comments
    Whistling Past the Gun Lobby

    Almost five years ago Thomas Schaller published an important book titled Whistling Past Dixie, which basically argued that it was time for Democrats to stop running scared of the views of Southern whites — they weren’t going to get those votes anyway, and demographic change had proceeded to the point where they could win national elections without the South. Indeed, so it has come to pass: while Obama did win Virginia, he did it by appealing to the new Virginia of the DC suburbs, not the rural whites, and otherwise he had a totally non-Dixie victory.

    So Nate Cohn argues that this same logic applies to gun control: the voters who care passionately about their semi-automatic weapons are rural whites who ain’t gonna vote Democratic in any case — and the new Democratic coalition doesn’t need them. David Atkins takes it further, saying the awful truth: the pro-gun fanatics are basically the kind of people who think that Obama is a Kenyan socialist atheistic Islamist, and the urban hordes are coming for their property any day now. People, in other words, who already vote 100 percent Republican — and lose elections.

    As Cohn says, it’s not clear whether Democrats realize how things have changed. But maybe yesterday’s horror will provoke some fresh thought, and they’ll realize that this does not have to go on

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    It's a shame he didn't refer to the COTUS.

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    I kan see white redneck's with rifles standing in backs of processions of pickups speeding up gravel roads leading to ground zero to help save the usofa in its time of trouble.
    And from the other direktion horse riders wearing white bedsheets, stars and stripes all a flutter.
    Injuns sneaking sneaking up to a school, from the forest. On the other side, from the cornfield, niggers.
    The camera kums in for a closeup of the rednecks. And a closeup of the charging KKK.
    God, will they be in time.
    Brings tears to all GOP eyes.
    mac.

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    By 1777 the Virginia militia’s duties consisted mostly of suppressing loyalists, preventing slave uprisings, and serving as a pool of potential recruits for the Continental Army.

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    By the summer of 1775, the Virginia Revolutionary government had established a threepart military establishment consisting of regular full-time soldiers, a militia composed of most free white males, and a smaller, elite militia group to be called “minutemen” who were to be given extra training and provided with hunting shirts and leggings.

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    The right to serve in the militia was often a pre-condition for the right to bear arms and to receive military training. But since militia also represented “the people in arms”, that right was the most visible expression of membership in, or exclusion from, “the nation.” The Colony of Rhode Island and Providence Plantations extended that right to free African-Americans and had most recently re-confirmed it in the March 1762 Act, regulating the Militia. Connecticut, in 1754, had once again denied free black men that right as it had done throughout the colony’s history. In New Hampshire, “all persons whatsoever residing w’thin our saide province” were required to serve in the militia since 1679, but “Indians and Negroes” were excluded since 14 May 1718. Whoever did not serve in the militia did not constitute part of “the nation,” and when the New Hampshire Committee of Safety on 12 April 1776 required all males over the age of 21 to sign a declaration pledging allegiance to the “United American COLONIES,” it did not demand that commitment from “Lunaticks, Idiots and Negroes.” Yet if New Hampshire again excluded “Negroes, Indians and Mulattoes” in its Militia Law of 19 September 1776, the Massachusetts Committee of Safety reversed an earlier position dating to 1693 that barred African-Americans from the militia when it voted on 20 May 1775 that “all such as are Freemen” could join the army assembling near Boston but that “no Slaves be admitted … upon any consideration whatever.”

    Consequently, the forces outside Boston included dozens of black men from Rhode Island and Massachusetts in their ranks who had already fought valiantly at Lexington and Concord. Salem Poor, a free African-American from Andover had mustered with the minutemen at Concord and is believed to have shot British Lt.-Col. James Abercrombie in the Battle of Bunker Hill on 17 June 1775. Peter Salem, a free African-American from Framingham had also fought at Concord on 19 April. A week later, on 26 April, he enlisted in the Sixth Massachusetts Regiment and fought at Bunker Hill, where he is credited with the shot that killed British Major John Pitcairn. But since the Massachusetts resolve of 23 April 1775 had failed to include racial criteria in its call for “volunteers,” African-Americans such as Thomas Freeman from Saybrook and Cash Affrica from Litchfield in Connecticut or Jude Hall from Exeter in New Hampshire were also among the African-Americans who fought at Bunker Hill.

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    If I was called upon to declare upon Oath, whether the Militia have been
    most serviceable or hurtful upon the whole; I should subscribe to the latter.
    – George Washington, September 1776

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    May 18, 1978: Austin, Texas John Daniel Christian, a 13-year-old and son of LBJ's former Press Secretary and prominent Texas political figure (George Christian), walked into his 8th grade English class at Murchison Junior High School (now Murchison Middle School) and shot to death his English teacher, Wilbur "Rod" Grayson, with Geoerge Christian's .22 gun, in front of approximately 30 classmates. John Christian was never prosecuted, allegedly, because he was a minor at the time but, most likely, because his father pulled strings to avoid prosecution. John Christian is now a practicing attorney in Austin, Texas, licensed by the Texas State Bar Association. [1]

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    Quote Originally Posted by cushioncrawler View Post
    May 18, 1978: Austin, Texas John Daniel Christian, a 13-year-old and son of LBJ's former Press Secretary and prominent Texas political figure (George Christian), walked into his 8th grade English class at Murchison Junior High School (now Murchison Middle School) and shot to death his English teacher, Wilbur "Rod" Grayson, with Geoerge Christian's .22 gun, in front of approximately 30 classmates. John Christian was never prosecuted, allegedly, because he was a minor at the time but, most likely, because his father pulled strings to avoid prosecution. John Christian is now a practicing attorney in Austin, Texas, licensed by the Texas State Bar Association. [1]
    Just another shocking example of America's two tier justice system.




    Q
    Last edited by Qtec; 12-17-2012 at 05:24 AM.
    Remarkable.You leak a story, and then you quote the story. I mean,that's a remarkable thing to do



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    Roman Catholic Church
    In the West there is ample evidence of the custom of praying for the dead in the inscriptions of the catacombs, with their constant prayers for the peace and refreshment of the souls of the departed and in the early liturgies, which commonly contain commemorations of the dead; and Tertullian, Cyprian and other early Western Fathers witness to the regular practice of praying for the dead.[14]

    The West felt that it was inappropriate to pray "for" the martyrs, since they were believed to be in no need of such prayers. Theoretically, too, prayer for those in hell (understood as the abode of the eternally lost) would be useless, but since there is no certainty that any particular person is in hell understood in that sense, prayers were and are offered for all the dead, except for those believed to be in heaven. These are prayed to, not for. Thus, prayers were and are offered for all those in Hades, a word that refers to the abode of the dead who are not known to be in heaven, but that is sometimes rendered as "hell".[15] With the development of the doctrine of purgatory, the dead prayed for were spoken of as being in purgatory and, in view of the certainty that by the process of purification and with the help of the prayers of the faithful they were destined for heaven, they were referred to as the "holy souls".

    Limits were placed on public offering of Mass for the unbaptised and notorious sinners, but prayers and even Mass in private could be said for them. The present Code of Canon Law states that, unless the person concerned gave some signs of repentance before death, no form of funeral Mass may be offered for notorious apostates, heretics and schismatics; those who for anti-Christian motives chose that their bodies be cremated; and other manifest sinners to whom a Church funeral could not be granted without public scandal to the faithful.[16]

    On the other hand, "provided their own minister is not available, baptised persons belonging to a non-catholic Church or ecclesial community may, in accordance with the prudent judgement of the local Ordinary, be allowed Church funeral rites, unless it is established that they did not wish this."[17]

    During the slaughter of the First World War, Pope Benedict XV on 10 August 1915, allowed all priests everywhere to say three Masses on All Souls' Day. The two extra Masses were in no way to benefit the priest himself: one was to be offered for all the faithful departed, the other for the Pope's intentions, which at that time were presumed to be for all the victims of that war. The permission remains.
    Each Eucharistic Prayer of the Order of Mass has a prayer for the departed.

    [edit] Anglicanism
    The Church of England's 1549 Book of the Common Prayer still had prayer for the dead, as (in the Communion Service): "We commend into thy mercy all other thy servants, which are departed hence from us with the sign of faith and now do rest in the sleep of peace: grant unto them, we beseech thee, thy mercy and everlasting peace." But since 1552 the Book of Common Prayer has no express prayers for the dead, and the practice is denounced in the Homily "On Prayer" (part 3).[18] Nonjurors included prayers for the dead, a practice that spread within the Church of England in the mid-nineteenth century, and was authorized in 1900 for forces serving in South Africa and since then in other forms of service. Many jurisdictions and parishes of the Anglo-Catholic tradition continue to practice prayer for the dead, including offering the Sunday liturgy for the peace of named departed Christians and the keeping of All Soul's Day.

    [edit] Protestant churches
    The sixteenth-century Protestant Reformation continued at first the traditional custom of praying for the dead, but before long came to denounce it, partly because they believed it to be without biblical foundation, partly through their rejection of the doctrine of purgatory and the practices associated with it.[14] Prayer for the dead is still avoided by those of marked Evangelical belief.[14]

    [edit] The Church of Jesus Christ of Latter-day Saints (LDS Church)
    The LDS Church has a number of sacred ordinances and rituals that are performed for the dead. The chief amongst these are baptism for the dead and the sealing of the dead to families. These practices are based upon multiple New Testament scriptures, some of which are 1 Corinthians 15:29-32, Matthew 16:19

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