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"In... we trust" In what way is America's performance of institutional religion contradicted by the actions of Urban developers and police in "Who SHot La Miguelito"?

  • United States Presidential Inauguration, 2019 (Robert Hanashiro/USA Today)

Abstract

In my essay, I will be discussing ways in which America fluctuates its association with institutional religion for the purpose of maintaining a moral reputation, acquiring land, claiming modernity, and establishing dominance over other expressions of religion and spirituality both in the United States and abroad. In other words, I will argue that institutionalized religion in America has and continues to immortalize the bureaucratic nature of the state by conflating colonial and white-supremacist ideologies, with Christianity. Which, as a byproduct, disenfranchises marginalized communities and individuals both domestically and abroad. I will also be looking at the way in which Margarita's own ties with religion are frayed, following the death of Miguelito. Though the reasons for which both Margarita and the American state abandon and seek religious association may may appear irrelated, the reality is that one exists as a byproduct of the other. It's because of structural inequalities in society and policy, that I argue Margarita is made to feel remorse toward La Virgen De Guadalupe. In this context, the two developers quite literally function as modern-day stewards of Manifest Destiny, and the police who shot Miguelito as an enforcer of that destiny. In order to understand how the American state is able to violently interject in the lives of individuals like Miguelito, Margarita, and the Coro, one must not look at how the state self-claims to perform, but rather at actions taken by the state and how they're described by the people at whose expense those actions are taken.

Baltimore police detain protestor during demonstrations following the death of Freddie Gray while in police custody, 2015. (Drew Angerer / Getty Images)
Israeli police detain a Palestinian youth following Friday prayers in East Jerusalem, October 24, 2014. (Reuters / Finbarr O'Reilly)

Introduction

Bound to the land for their own reasons are Margarita and the Coro alike. While bound to the land for the same reason are Urban Developers, Police, IDF, and Israel. All they see are impediments to economic progress, but it’s clear that there’s more to an old taco truck and some scattered candles on a sidewalk than meets the capitalist eye. While the building itself can be viewed as an extension of colonial-influence for existing on colonized land, its cultural re-appropriation over the years has operated as a form of land reclaiming within the rigid capitalist structure that binds Black, Brown, Indigenous, and Palestinian communities to this day. But this is more than just about that building, this is about land. The colonial imagination is and has always been about land. While the marginalized, ostracized, and demonized operate as carnate obstacles to their presumed rightful claim to it. In order to understand more in-depth how exactly the United States is able to commit these violent crimes, it’s useful to look at how the foundation of the United States was shaped to promote “religious freedom” for some, while simultaneously obscuring freedom from others.

  • Treaty Rights Protestors (Source: Worcester State University)
  • John Hamilton addressing who would soon become creators of the United States Constitution, (United States Senate)

As stated in the first amendment of the United States constitution: “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble… ” (Amendment 1, United States Constitution). In other words, a group of individuals with delegated power to represent its citizens does not have the legal power to inhibit their exercise of religion, speech, and assembly. However, while these words appear to promote freedoms, it’s important to recognize how these same words operate to exclude people like Margarita and members of the Coro and their expressions of speech, religion, and assembly in "Who Shot La Miguelito?". Obscured from sight by the liberal nature of the First Amendment is the goal of autonomy from the settler-colonial state. While emphasizing freedom, the United States juxtaposes this notion by establishing a rigid structure under which these freedoms can exist. There’s no question whether the colonial state obscures and benefits from these atrocities, rather, it’s a question of how exactly the state is able to execute these crimes.

It’s the very fact that freedom is expressed within a politicized structure that freedom is unattainable. Sean San Jose's “Who Shot La Miguelito?” addresses these very questions through the character of Margarita and her expressions of grief following the death of Miguelito. Following Miguelito’s murder, Margarita reacted in such a way that re-centered the root of the problem from Police Brutality, to a feeling of resentment toward La Virgen de Guadalupe. In this particular moment, Margarita expresses a feeling of isolation and loneliness.

Obscured from sight by the liberal nature of the First Amendment is the goal of autonomy from the settler-colonial state. While emphasizing freedom, the United States juxtaposes this notion by establishing a rigid structure under which these freedoms can exist. There’s no question whether the colonial state obscures and benefits from these atrocities, rather, it’s a question of how exactly the state is able to execute these crimes. This can be seen operating in “Who Shot La Miguelito?” as a critique of the zionist occupation of Palestine. A tactic that’s proven effective for settler-colonial states is the re-centering of blame. It’s been able to hide its tracks with the help of having people who look just like you and me do their menial work for them. Therefore, a clear face or pattern is never associated with the violence that is faced by targeted communities. There’s no question as to whether the United States re-centers blame in order to preserve the moral standards which it itself has defined. The American state is able to hold power over us in this regard by weaponizing our likeness. Being inflicted harm upon from someone who you would consider to be your friend has a much larger effect than had it come from someone you wouldn’t identify with.

  • La Virgen de Guadalupe (Wikipedia)
  • Sign posted on home in The Mission District, May 12th, 2007. (ClockworkGrue/Flickr)
  • Protestor holding sign at demonstration in the Mission District (Tim Porter)
  • A Palestinian man walks in front of a mural calling for the return of Palestinians (photo credit: Abed Rahim Khatib/Flash90)
  • Laila Abdel Meguid Tafesh, 78, from Rafah refugee camp, holds up a key from her house in Jaffa, May 15, 2009. (Abed Rahim Khatib/Flash90)

Bibliography

  • United States Constitution
  • San Jose, Sean "Who Shot La Miguelito?"
  • Herzl, Theodor. "Der Judenstaat"
  • Shohat, Ella. Sephardim in Israel : Zionism from the Standpoint of Its Jewish Victims. 1988
  • Gatton, Devon. "A Theological Conglomerate: The Framers Intent for Religious Freedom in Early America"

Credits:

Created with an image by Jon Sailer - "untitled image"