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Sunday, October 12, 2025

Great American Anti-Fascists

Stephen F. Eisenman

October 10, 2025



Sue Coe, Terrible things are happening outside, 2025. Courtesy, the artist.

“First they came”

I always scoffed at “First They Came,” the often quoted, 1946 poem by the German Lutheran pastor Martin Niemöller. There are several versions of it, but the best-known starts “First they came for the communists/And I did not speak out because I was not a communist.” Each of the following three verses names another target — socialists, trade unionists and Jews, until concluding: “Then they came for me/And there was no one left/To speak out for me.”

The poem suggests, wrongly, that “they” – the unmentioned Nazis – targeted everyone, not just communists, socialists, trade unionists and Jews. (Niemöller should have added to the list queers, Roma, Slavs, and the disabled.) In fact, the Nazi regime made great efforts to placate the broad, middle and lower-middle class populace and increase its size. Nazism was aggressively pro-natalist, rewarding families that had many children, so long as they were the right kind. In addition, the secret Lebensborn (“fount of life”) program, established by SS chief Heinrich Himmler, supported unwed, supposedly “Aryan” mothers through their pregnancies and distributed the children to similarly racially elite, SS parents. The goals of these initiatives were eugenicist and militarist: the creation of a racially superior population and enough soldiers to forge and sustain a thousand-year Reich.

The Nazis, in other words, knew very well who they wanted to imprison or kill and who they wanted to protect or nurture, and the idea that they would inevitably “come for” someone not on their targeted list is mistaken. Niemöller’s poem is harmful because it suggests that anyone could be a victim of fascism when in fact only some are; protecting those in danger requires solidarity and entails risk. To the pastor’s credit, he openly opposed Nazification of the Protestant Church and was consequently cast into Sachsenhausen and then Dachau concentration camps. Much later, long after the Nazi defeat, pastor Niemöller was active in the anti-Vietnam War and anti-nuclear movements. His poem is therefore belied by his own life; he understood very well who were and who were not the likely victims of fascism and embraced the role of anti-fascist or “antifa” to use the shorthand beloved of Reichkanzler Trump, Reichsmarschall Hegseth, and Reichsministers Miller, Bondi, Patel, Holman, Noem, and Kennedy.

Carefully selected targets

Until about two weeks ago, the Trump administration carefully followed the script of “First They Came.” One by one, it targeted groups and individuals who might challenge the kleptocratic, neofascist state, confident that it could do so without significant resistance. First it was the special counsels and ombudsmen who policed federal agencies for corruption. Then it was the U.S. Attorneys and prosecutors whose job is to ensure that federal laws are faithfully executed, and violators punished. Following that, was the regulatory state. Even junior employees were fired if they worked for agencies – including EPA, Education, Justice, Treasury, HUD, Interior, and HHS – who might object to privatization, deregulation, and sleaze.

Then came the attacks on individuals and institutions of civil society. University presidents were dressed down by Republicans at congressional show trials. (It didn’t help that these leaders conceded error of which they were innocent.) Around a dozen college and university presidents have resigned in the face of administration, congressional Republican, or state Republican pressure. Other universities were forced to accept limitations on their institutional freedom or make cash payments (aka bribes) to continue to receive federal grants. Columbia coughed up $200 million. Many colleges and universities pro-actively limited student and faculty free-speech rights in the hope of avoiding government or conservative trustee sanction.

Law firms too have been targeted. Despite court rulings consistently affirming the right of attorneys to choose their own clients without fear of federal retribution, at least eight major firms – most notably Paul Weiss — acceded to Trump’s demands that they pay money or provide pro bono services in exchange for continuing access to lucrative U.S. government contracts. Other civil society organizations, including non-profits focused on women’s health, the environment, civil rights, immigration law, and fair housing, have had grants cancelled or awards rescinded. Many have changed their rhetoric and programs so as not to attract Trump administration ire. Entertainment companies and sports franchises have also bowed to Trumpian pressure to change programming or limit outreach to targeted communities, especially immigrants. The German word for such a coordinated pressure campaign, first used in 1933, is Gleichschaltung: bringing all institutions of state and civil society into conformity with Nazi ideology and practice.

By attacking each group — universities, law firms, non-profits, media companies — separately and in succession, the Trump administration has succeeded in keeping them isolated, unable to marshal the solidarity and collective strength available to them. To be sure, many of the richest and most powerful corporate heads and tech entrepreneurs – Elon Musk at Tesla, Larry Ellison at Oracle, Mark Zuckerberg at Facebook, Sam Altman at Open AI, Tim Cook at Apple, Jeff Bezos at Amazon, Peter Thiel, and others – have welcomed Trump’s strong-armed interventions. They support technocratic Caesarism – rule by one or several tech and finance billionaires beholden to no one, and believe Trump is sympathetic to their goal, despite the president’s claim to speak for a broad, working-class MAGA base. Indeed, low-income Republicans have been assaulted by tariffs, elimination of green energy subsidies, and soon, cuts to Medicaid and the ACA, but their congressional representatives have registered no protest. They remain fully in Trump’s thrall. Small business leaders and professionals, harmed by the president’s tariff, deregulation, and immigration policies, have similarly remained quiet out of fear of reprisal.

Larger goals

Trump’s dismantling of democracy has been methodical and effective and has served his primary goal: self-aggrandizement. But the president’s most influential courtiers, including Stephen Miller, Russell Vought and J.D. Vance as well as the ideologues of the Heritage Foundation and Claremont Institute, have other ambitions, broadly consonant with the fascism of interwar Europe. Their goals are to:

1) Purify the body politic by the deportation or exclusion of non-whites.

2) Embed Christian nationalist ideology in government and educational institutions.

3) Broadcast and promote American exceptionalism.

4) Reject feminism, invigorate patriarchy, and denounce non-binary models of gender.

5) Insulate or protect the corporate elite from regulation, taxation, and organized labor.

6) End competitive elections. Vance whisperer Curtis Yarvin supports a monarchy. Marco Rubio’s former Director of Policy Planning, Michael Anton, prefers a Caesar.

7) Destroy the disinterested, professional, government bureaucracy, and slash spending on health, food, education, housing and environmental protection.

8) Revive the American empire by alignment with Russia (a racial comrade) and antagonism to China (a racial foe).

9) Buttress the Leadership cult: Trump als Führer. (This is Trump’s personal favorite.)

10) Welcome environmental catastrophe. Umberto Eco wrote: “The Ur-Fascist hero is impatient to die. In his impatience, he frequently sends other people to death.”

Anybody who opposes these ten goals is anti-fascist or antifa; they are enemies of the regime.

Coordination interruptus

Buoyed by success, the Trump administration decided to press its advantage; Niemöller’s final stage of political capture — “then they came for me/And there was no one left” — is the order of the day. Having begun the work of Gleichschaltung mere months ago, the Trump regime now wants to foreclose democracy altogether — if not for a thousand years, at least beyond the 2026 midterm elections.

But the necessary work of coordination remains unfinished. Unlike Germany in 1933-34, the administration lacks SA or SS enforcers. ICE, FBI, and other federal forces – abusive and violent as they are — remain constrained by custom and law. The judicial branch of government is not yet fully co-opted, as indicated by the succession of lower court rulings barring immigrant expulsions, executive branch dismissals, and placement of federal troops in cities. While many of these decisions have been reversed by the Supreme Court, every defeat – even temporary — exposes administration weakness and invites resistance. Legislative opposition exists too, just not from Republicans. Democrats in Congress may be feckless, but they are large in number. Their size has prevented Trump from passing anything like the Enabling Act of 1933 that provided Hitler an easy glide path to authoritarianism. Civil society organizations, including wealthy, liberal-left foundations are also still functioning. Counter-hegemonic non-profits remain active and, in some cases, more energized than before. Most colleges and universities, and most law firms have not (so far) yielded to Trump’s threats.

While the mass media have long been colonized by conservative and even fascist provocateurs – Steve Banon, Tucker Carlson, Sean Hannity, Candace Owen, Jesse Wattters, Joe Rogan and many others – their reach is less extensive than it seems. Even the biggest outlet is small by historical standards. At the height of its popularity in the early 1960s, Walter Cronkite’s “CBS Evening News” had 30 million viewers, or about 15% of the U.S. population. Today, Fox’s most popular conservative talk show, “The Five” has 3.5 million viewers, or just 1% of the population. Steve Bannon’s WarRoom podcast has 85,000 listeners per month. (Counterpunch has more than five times that number of monthly readers.) So far, the right has been unable to dismantle the left ecosystem of magazines, podcasts, and broadcasts. Mainstream TV hosts Stephen Colbert, John Stewart, Jimmy Kimmel and the rest may not be very “left,” but they are certainly oppositional. Colbert and Kimmel each have about 2 million nightly viewers. Given this ideologically fractured environment, the question arises: Has Trump’s effort at fascist coordination reached its apogee, and will it now begin to recede? Is this a case of coordination interruptus?

Whither NSPM-7?

On September 25, 2025, the White House issued a memorandum, National Security Presidential Memorandum 7 (NSPM-7), “Countering Domestic Terrorism and Organized Political Violence”. The document falsely asserts that there has been a dramatic upsurge in “violent and terroristic activities under the umbrella of self-described anti-fascism.” The directive goes on to state: “This ‘anti-fascist’ lie has become the organizing rallying cry used by domestic terrorists to wage a violent assault against democratic institutions, constitutional rights, and fundamental American liberties.” A previous Executive Order designated “antifa” a “domestic terrorist organization,” even though no such group exists, and there is no legal category “domestic terrorist organization.”

Memorandum NSPM-7 then directs the National Joint Terrorism Task Force (established in 1980 and led by the FBI) to investigate and prosecute political violence and its institutional or individual funders, as well as identify “any behaviors, fact patterns, recurrent motivations, or other indicia common to organizations and entities that coordinate these acts in order to direct efforts to identify and prevent potential violent activity.” Poor writing masks the author’s intentions here, but the memorandum proceeds to designate troubling “indicia”:

“anti-Americanism, anti-capitalism, and anti-Christianity; support for the overthrow of the United States Government; extremism on migration, race, and gender; and hostility towards those who hold traditional American views on family, religion, and morality.”

The vagueness of the targeting is breathtaking; it would be hard to find anybody who isn’t hostile – sometimes or always — to “traditional American values on family, religion and morality.” Isn’t that the topic of conversation or at least the undercurrent at most family dinner tables?

Though the memorandum doesn’t specifically target Democrats, Trump, Miller and others have elsewhere called them “vermin,” “an enemy within”, “gnats” and the “party of hate, evil and Satan.” Simply being a Democrat thus makes you a subject for investigation. About 45 million people in the U.S. are registered Democrats. (37 million are Republicans.) Kamala Harris gained 75 million votes; Biden got 81 million in 2020. Are we all antifa now?

With the federal government shutdown, prices rising, employment falling, health insurance set to increase (in many cases double) for millions of Americans, a recession likely, and an enemies list as large as half the U.S. population, Trump may finally succeed in forging solidarity among his enemies, thereby creating the very bogey he imagined, a genuine antifa movement. And if that happens, there will be an army of people ready to “speak out for me.”

Great American anti-fascists

The following is a list of famous or notable anti-fascists, or antifas. They are not all radicals, socialists, liberals, or even Democrats — but they are anti-fascist. Trump would sic ICE on them if he could. Feel free to add names to the list and send them to me:

Thomas Paine, Benjamin Rush, Aaron Burr (not for shooting Hamilton), William Lloyd Garrison, Nat Turner, Frederick Douglas, John Brown, Harriet Tubman, Henry Ward Beecher, Sojourner Truth, Abraham Lincoln, the Union Army, Walt Whitman, Herman Melville, Louisa May Walcott, Henry David Thoreau, William Dean Howells, Edward Bellamy, Margaret Fuller, Thorstein Veblen, Eugene V. Debs, Emma Goldman, Lincoln Steffens, John Reed, Upton Sinclair, Jane Addams, Mabel Dodge Luhan, Georgia O’Keefe, Helen Keller, Franklin Roosevelt, George S. Patton, 2.5 million U.S. troops in the European theatre of war in World War II, Clifford Odets, Eleonor Roosevelt, John Garfield, Humphrey Bogart, Dashiell Hammett, Edward G. Robinson, Dorothy Parker, Orson Welles, Billie Holiday, Robert Ryan, Lillian Hellman, Henry Fonda, the Marx brothers, Meyer Schapiro, Barnett Newman, Philip Guston, Norman Lewis, Ad Reinhardt, General Dwight D. Eisenhower, Frank Sinatra (for a while), Woodie Guthrie, Theodore Bikel, Joan Baez, Jackson Pollock, John Coltrane, Marilyn Monroe, Arthur Miller, Bob Dylan, Norman Mailer, Gore Vidal, Philip Roth, Benjamin Spock, Allen Ginsberg, William Kunstler, Louis Armstong, Malcolm X, Betty Friedan, Martin Luther King, Muhammed Ali, Angela Davis, Willie Nelson, Johnny Cash, Sam Cooke, Phil Ochs, Gil Scott-Heron, Pete Seeger, Nina Simone, Aretha Franklin, Max Roach, Mahalia Jackson, Stanley Kubrick, Zero Mostel, Norman Lear, Spike Lee, Jane Fonda, LeBron James, Billie Eilish, Tom Hanks, AOC, Jamelle Bouie, Joaquin Phoenix, Bernie…





Illustration by Sue Coe.


Stephen F. Eisenman is emeritus professor at Northwestern University and Honorary Research Fellow at the University of East Anglia. His latest book, with Sue Coe, is titled “The Young Person’s Illustrated Guide to American Fascism,” (OR Books). He is also co-founder and Director of Strategy at Anthropocene Alliance. He can be reached at s-eisenman@northwestern.edu

Sunday, July 27, 2025

Was Emerson Pointing to Indigenousness?



 July 25, 2025

[Achille] Mbembe said that his project was ‘to look into ways in which we can render politically fruitful the critique of religion while taking very seriously religion itself as critique – especially a critique of ‘the political’.

–Kevin Okoth, reviewing Brutalism by Achille Mbembe, in London Review of Books (LRB) 7/10/25

What your heart thinks great, is great.  The soul’s emphasis is always right. 

–RW Emerson, Spiritual Laws

This was the power Plath had discovered – towering, revolving, in brass feathers and fire.  It was not that she really flew.  It was that she had gone underground but did not stay there. 

–Patricia Lockwood, Arrayed In Shining Scales, LRB7/10/25

As I understand it,   this “going underground” and not staying there,  the power Sylvia Plath discovered,  is the mythic – or soul –  journey, that entered popular consciousness a few decades ago via the mythologist Joseph Campbell’s PBS series, poet and mythopoetic men’s movement leader Robert Bly, and a flock of writers and psychoanalysts influenced by depth psychology.  Again, in my understanding, to do it “right,” you go there, collect the reward, and you come back and try to figure out how to bring the “new life” you discovered  underground, through tests and trials,  into your real life, into the community that without new life is stagnant and conforming (dying). If we think of aliveness as creativity, connected somehow with the hero’s honesty and courage, this makes art essential if communities are to be other than beggars at the trough of large corporations, chains, and state funding, to be instead independently fertile cultural soil for living with abundance for all.   

If I may be so bold as to put myself into the same sentence with her, like Plath, whose poetry I read many years ago but not recently, I was an underground sojourner who did not stay there.  Differently from her, in relation to that underground experience, I learned to understand it (the Unconscious) in modern psychotherapeutic terms as spiritual transformation; a downward path that had the promise of an upturn.  The idea, as I learned it,  is you can avoid getting stuck there in what is essentially the terrain of madness if you keep walking, like, in The Lord of the Rings (which I’m currently reading at long last) Frodo and Company fulfilling their responsibility to the Ring.  

By now there must be a significant number of people around who share this transformational understanding of “soul recovery” and  ‘soul journey,” including many who know a lot more about it than I do from my singular experience.  But my “return” took a heretical direction.  Equipped now with a “2-fold” vision,  it stayed within the limitations in my given circumstances: living in Utica, remote  from cultural “hubs,” precarious financially, married with family.   Had I had imbibed Emerson-like wisdom?: “What we call obscure condition or vulgar society is that condition and society whose poetry is not yet written, but which you shall presently make as enviable and renowned as any.”  Or this: ‘The pretense that [a man] has another call, a summons by name and personal election and “outward signs that mark him extraordinary and not in the roll of common men” is fanaticism…’ 

These limitations were self-imposed in the land of boundless freedom and opportunity; that is what made them always suspect.  After all, acceptance of these limitations was a complete departure from received wisdom; I could have, perhaps should have, said yes at least to some way that would have brought me a more respectable income even if it would have felt like compromise to my William Blake-inspired soul.   Had I shot myself in the foot? Did the fact I was not drawn to any career option disprove Emerson?  The coffeeshop, that we started in 2002, said no!  Vision, outsiderhood, anti-establishment, counterculture, art, beauty, fine coffee from a conscientious coffee roaster and jazz, all good! Couldn’t get no better.  Get thee behind me thou Father of Lies!  For 20 years the Cafe held back the avalanche of self-hate still potential in me.  

Living within these limitations I relied on my own imaginative interpretation of inward events;  I was forced  into radical self-trust.  I learned, firsthand,  to appreciate the fact that, Emerson-like, this trust in imagination – which importantly, was the basis for the Cafe – is the basis of all religion. Thus I’d been initiated into what came to be called “New Age Spirituality.”  I was part of a trend that, as I see it now, was simply recapitulating Emerson but without crediting him.  Too old-fashioned.  Too much talk about God and virtue.

The new age seemed to confirm for modern post-religious westerners that religion per se is unnecessary to spiritual life. For now, with the aid of knowledgeable guides, it’s possible to make the underground voyage and avoid falling into the madness that overcame Sylvia Plath.  In other words, those following Emersonian advice – trust thyself – all the way –  can be granted the chance to interpret the experience as union with the divine, as surely Emerson did;  it is salvific.   But is the new freedom really all win-win?  Mustn’t the things lost along the way be accounted for?   

Emerson never considered separating spirituality from religion (“O my brothers, God exists!”), while today, in my experience, the New Age spiritual adepts are generally unsupportive of self-limitation.  Spirituality is about expansion, not to lead to the life ways of contraction in a society that teaches no limits to growth.   Religion, on the other hand, has specific “application:” the building and maintaining of face-to-face embodied families and community, local, stable over time, ways of life that, arguably, in some way or other reflect the interdependence of creation by putting limits on human freedom.   Application of the truth of necessary self-limitation  is arguably the basis for the kind of interconnected life that draws its life from the perennial utopian dream. Religion thus cannot be stepped out of like an old pair of shoes without a certain amount of hypocrisy as long as we still talk about and profess to long for peace and justice.  

What if  religion were to be honored as an act of honestly owning our real history?  For all its abuses and hypocrisies, “the church” has kept a protected separate space in which that One Truth experienced in the “underground” reality of psychospiritual transformation –  is preserved.  While making no apologies for the Church’s becoming a political animal, its egocentric mission to Christianize the world, surely it must now be apparent:  at the same time as some of us are freed from the need for “organized religion,” all of our collective way of life depends this day and every day upon conformity at the expense of new life.  (“the man who fits himself to the customary work or trade he falls into ..is part of the machine he moves; the man is lost.”) It depends upon tacit complicity with the exploitation of the vast majority of the earth’s human beings and the earth itself.   Not a win-win.  

+++

Emerson, who is mistakenly thought to have been congratulating us on being Americans,  free and independent and  non-conformist, was actually telling us not that we had the key to the kingdom of freedom already, but how to find it within. What has happened instead, with the exception of some artists and poets and prophetic individuals who will defy the general rule established by corporate capitalist economy – Americans have largely conformed, including ones with the education and the means supposedly not to conform.  Obviously, conformity is simply not, as we like to think, the observable kind: allegiance to brands, the worship of celebrity and wealth, the trends, gadgets and fashions.   Its not all those sheep trooping off to sabbath services. 

Conformity – the “soul of it” –  is the absence of soul.  The most famous call to conformity is to a temporary condition – when in Rome, etc.  It assumes one has beliefs, customs or sense of purpose one sets aside temporarily in order to  meet another standard of acceptability that otherwise one would not do.  Thus conformity depends upon avoidance of a truth existent prior to conforming  – a truth that is such that, when you hear it, or see it in practice in a fellow human being in any degree, you immediately recognize.  Reading Emerson’s words, one knows, even 175 years later, he spoke truth.  Ditto for Thoreau – or for Jesus, Buddha, MLK, jr., and edgier ones like William Blake and Allen Ginsburg, etc. and many others by means of whose words and art  one feels the revivifying power of truth spoken.   Although most of us, lacking the talent perhaps, will only realize it partially, upon everyone it makes its claim for goodness or, what Emerson called “virtue.”   Kindness, doing unto others, greater blessedness in giving than in receiving, all simply subpoints under the larger truth. The larger cannot be met by simple, conforming obedience to a rule of “be nice.”  It is all-inclusive, a privilege of imagination.  The rule is, rather, “All connects.  Behave accordingly.”

+++

As anyone can see who reads my essays, I believe in the truth of myth.  And, further, advocating for the practice of art and the soul journey as I do,  that  mythic narrative is not spectacle! These days,  still in post-Cafe crisis mode, I cling to these hardwon truths as to a piece of flotsam after the ship has sunk. My crisis is with “the facts of life.”    Having given over so much of my consciousness to the expansion of meaning via imagination, many days I seem to have lost the capacity to deal with the naked lunch at the end of my own fork.  That “lunch” threatens  up close with chaos, with which it seems every day I must grapple.  It seems often as if I cannot think beyond the thinking required to tackle my current struggles and to attain tiny victories essentially at survival level, with some, yes, aimed higher – “goods” of family and friendships; the surplus”good” of The Other Side, and of course, my writing.  The constant, plaguing fear has opened the door to my old terror and its original “solution” in obsessive, self-negating thoughts, threatening to paralyze my capacity for thinking.  Only in writing can I keep them at bay. 

I know, I know, I defy new age wisdom in saying what I  said about thinking.  We’re supposed to be coming down into our body, not seeking the escape into “head stuff.”  But I  like head stuff, I respond! It seems to have a claim on me, not against my embodiment, but as a way of hanging in in embodiment – not perfectly, but making sense to myself.   Bodies are housing for the soul in a context within which the soul’s anarchistic perspective is not just “freeing,” but to which it is anathema. If this were not so, why would Emerson make such a big deal of conformity? If the “thinking” work of critique is demeaned,  freedoms are worthless.    

The crisis is real; because of it I’m back in therapy for the first time in over 25 years! And already I antisipate I will have to explain myself.  Will even she get it that for me thinking is not a head thing, but a necessary head-heart thing?  My life has lost the “power head” – that is, the social identity and a kind of status that could hold its own with the hoi polloi of Utica  the Cafe gave me. I’m seeing how that Cafe and  the identity that came with it and the enchanting aura with which it imbued all who were part of it, kept me out of this personal chaos.  Or, rather, did its holding pattern allow me to interrupt the journey to identity that is never encapsulated,  leaving it somehow unfinished?  This, I figure now,  is the bottom line life challenge and why I’ve returned to Emerson in my need.  And he says unequivocally: “Whatever he knows and thinks, whatever in his apprehension is worth doing, that let him communicate or men will never know and honor him aright.”

I do not know for sure how other people navigate without seemingly touching down into this grimmest, starkest  layer of the self, but as I write about it I suspect the avoidance has to do heavily with denial, for the basic facts are grim.   Maybe it’s best to “not go there,” to leave that whole dimension, the awfulness, somewhere out there with all the nasties, but I can’t see how mass denial, or unconsciousness has actually worked out well in the long run.  No, I think the nastiness is precisely there so we don’t miss the lifesaver that’s tossed to us in  imagination. And we’re not supposed to miss it.  Religion at least recognized the reality of evil,  and was supposed to point to the lifesaver.  But life for us white middle class people is so comfortable, once we conform to it, it’s easy to forget the reality  – the contrariness and unacceptability of life’s given terms.

Will she make it?  Lord knows.  But at times I suspect there is something coming to meet me from “the other side” (and coincidentally or not, from The Other Side, our non-profit arts space)  Last night, the young teacher, Luigi, taught the first of  his “Peoples’ Classrooms” in our space.  He began in a way that was emphatically not “gradualist,” with a “peoples’ history” of Palestine!  In so doing, and in a very short space of time, he took the 40 or so people who showed up through the history up to and into the current genocide.  He spared us very little of unbearable awareness.  At the same time, the event lifted me. It feels to me like a certain flowering of the original purpose that has been so difficult to consistently realize here in Utica – that is, to be a connection with “the global,” the whole truth.  

This talk was made possible by The Other Side’s newest and youngest members, all under 40, all local.  We who are“stuck” in Utica- that is, those of us who are always wondering if we should have”reached for the stars,”  have a need to know something that is denied practically everywhere, no place more so than in Utica that’s trying to be as good as instead of simply being what we are – not a brand, but something innate to ourselves.  The Other Side’s saying “here is the center here is the holy here is what’s worth defending.”  Was Emerson urging us to become indigenous?   

Kim C. Domenico, reside in Utica, New York, co-owner of Cafe Domenico (a coffee shop and community space),  and administrator of the small nonprofit independent art space, The Other Side.  Seminary trained and ordained,  but independently religious. She can be reached at: kodomenico@verizon.net.