Commentary Religion

“Fortnight for Freedom”: The Result of Extremist Repressiveness and Intolerance

Dave Svetlik

We are witnessing the rebirth of Christian religious fundamentalism in America, and the “Fortnight for Freedom” is a manifestation of the intolerance and repressiveness that grow out of such extremist movements.

Published in partnership with the Freedom for All Campaign.

The call for a “Fortnight for Freedom” by Cardinal Timothy Dolan in reaction to the supposed “unprecedented incursion into freedom of conscience” of the Affordable Care Act seems a classic Orwellian reversal of reality. The assertion by Cardinal Dolan that the Affordable Care Act requirement that insurance companies provide contraceptives as preventive care with no deductible or copay imposes restrictions on religious freedom is just the opposite of the truth.

No one is asking Catholics (the majority of whom now use contraceptives) to violate their conscience. The use of contraceptives is a free choice. The actions of Cardinal Dolan seek to deny this choice to anyone who does not agree with the Cardinal’s beliefs or the doctrines of the Catholic Church. In this context, it is the Cardinal who is the actual threat to the freedom of religion – it is the Cardinal who seeks to impose an “unprecedented incursion into the freedom of conscience” on all those who do not agree with him.

We are witnessing the rebirth of Christian religious fundamentalism in America, and the “Fortnight for Freedom” is a manifestation of the intolerance and repressiveness that grow out of such extremist movements. It is this fundamentalism that is the real threat to freedom – religious or otherwise. Interpreting the need for sensible healthcare for Americans as an attack on religion or conscience, is about as far from upholding true Christian values as one could possibly imagine.  
        

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Analysis Human Rights

Living in the Shadow of Counterterrorism: A Daily Struggle for Muslim Women

Kanya D’Almeida

In the second part of Rewire’s “Living in the Shadow of Counterterrorism” series, we look at how Muslim families, particularly women, are forced to confront state violence on a daily basis­­—from living with the stigma of terrorism, to repairing their broken homes, to navigating what they say is a brutal and biased prison system.

This is the second article in Rewire’s “Living in the Shadow of Counterterrorism” series. You can read the other pieces in the series here.

When Virginia native Mariam Abu-Ali was 14 years old, her life abruptly turned upside down. It was 2003, two years after the September 11 attacks and well into an era of counterterrorism tactics that were systematically hollowing out Muslim residents’ civil liberties and constitutional protections in the United States. But the Abu-Ali family never imagined they would be caught up in the dragnet.

Mariam’s then-22-year-old brother, Ahmed Omar, had been studying in Medina, Saudi Arabia, when he was arrested in connection with a series of May 2003 terrorist attacks in Riyadh.

In an interview with Rewire, Mariam says her brother, who was born in Texas, was held in solitary confinement in a Saudi jail for nearly two years without ever being charged with a crime. During that time, Mariam tells Rewire over the phone, there is strong evidence that he was tortured. Although defense expert Dr. Allen Keller, director of the Program for Survivors of Torture at the Bellevue/NYU Hospital, examined Ahmed and testified at his U.S. trial to the evidence of torture, an appeals court eventually ruled that Ahmed’s statements to Saudi interrogators were “voluntary.”

When, after months of legal pressure from his family, he was finally returned to the United States, a court for the Eastern District of Virginia charged him with multiple counts, including conspiring with an Al-Qaeda cell in Medina to carry out terrorist attacks on U.S. soil. Following a trial that permitted the admission of what Mariam called “a coerced confession,” he was eventually sentenced to 30 years in prison, and later re-sentenced to life.

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Yet as legal experts like Elaine Cassel, author of The War on Civil Liberties: How Bush and Ashcroft Dismantled the Bill of Rights, have pointed out, “Nowhere in the indictment [was] Abu-Ali tied to any terrorist event or action”—either in the United States or in Saudi Arabia.

Instead, his case fell under the shadowy material support statutes that have governed much of the United States’ counterterrorism operation in the years since 9/11, under the USA Patriot Act of 2001. This set of laws allows the U.S. government to preemptively prosecute individuals for engaging in terrorism based on their perceived predisposition toward violence, rather than their actions.

Over the past 15 years, hundreds of Muslims have disappeared in a warren of these convoluted laws; they are currently locked up in high-security prisons around the country.

A constellation of families, scholars, activists, and civil rights organizations have long challenged the effects of material support charges, as well as the unfair trials and the lengthy and harsh prison sentences that tend to follow them. Over the past few years, they have come together in a campaign called No Separate Justice, an attempt to unite far-flung groups and individuals who are working to dismantle what they say is a parallel and unjust legal system for Muslim residents in post-9/11 America.

Women like Mariam Abu-Ali have been at the forefront of the movement—along with Zurata Duka and Shahina Parveen, whose stories Rewire has previously reported on—advocating on behalf of their loved ones.

In the second part of Rewire’s “Living in the Shadow of Counterterrorism” series, we look at how families, particularly women, are forced to confront state violence on a daily basis­­—from living with the stigma of terrorism, to repairing their broken homes, to navigating what they say is a brutal and biased prison system.

“Dangerous” Minds, Draconian Measures

Mariam Abu-Ali says her brother’s case represents many of the civil rights violations that have marred the decade and a half since 9/11, a sentiment that is echoed in the final opinion on Ahmed Omar’s case penned by the U.S. Court of Appeals for the Fourth Circuit.

In its unanimous decision to uphold the guilty verdict on nine terrorism-related counts against Ahmed in 2008, the three-judge bench wrote:

Persons of good will may disagree over the precise extent to which the formal criminal justice process must be utilized when those suspected of participation in terrorist cells and networks are involved … the criminal justice system is not without those attributes of adaptation that will permit it to function in the post-9/11 world.

While the opinion does not explicitly state what these “attributes of adaptation” are, studies on counterterrorism indicate they could refer to any number of legal practices that have become normalized since September 11. In particular, they could refer to the use of material support statutes, which have played a significant role in the prosecution of Muslim Americans like Ahmed Omar.

As FBI Assistant Director Gary Bald testified to the Senate Committee on the Judiciary in 2004:

It would be difficult to overstate the importance of the material support statutes to our ongoing counterterrorism efforts. The statutes are sufficiently broad to include terrorist financers and supporters who provide a variety of resources to terrorist networks. The statutes provide the investigative predicate which allows intervention at the earliest possible stage of terrorist planning to identify and arrest terrorists and supporters before a terrorist attack occurs. [Emphasis added.]

In short, material support statutes have enabled federal authorities to prosecute people based on suspicion of what they might do in the future rather than any overt criminal act. The statutes primarily refer to “support” for terrorist networks as weapons, arms training, or direct funding. Prosecutors, courts, and juries, however, have interpreted the laws much more broadly to encompass the sharing of religious or political texts online, casual conversations between friends, or charitable donations to organizations in areas controlled by terrorist groups.

In many instances, material support charges have amounted to nothing more than thought crimes, in which law-abiding Muslim residents have been penalized simply for expressing their religious and political views.

According to a 2014 report by Human Rights Watch, material support cases rose sharply in the decade following the September 11 attacks. Prior to 9/11, just six individuals had been charged under these laws in the United States. In the decade following, 168 of 917 domestic terrorism convictions analyzed by HRW fell under such statutes, accounting for 18 percent of all terrorism-related convictions in that time period.

Even a cursory look at some of these cases is sufficient to grasp the breadth of these laws, which have pushed deep into Muslim communities, tearing through many layers of social fabric along the way.

In 2012, the New York Times published an op-ed by Yale professor Andrew March on the case of Tarek Mehanna, a Pittsburgh-born doctor and community leader who was sentenced to 17 and a half years in prison because his opinions about Islam, expressed online, were deemed a form of material support for terrorist causes.

March wrote in the Times:

As a political scientist specializing in Islamic law and war, I frequently read, store, share and translate texts and videos by jihadi groups. As a political philosopher, I debate the ethics of killing. As a citizen, I express views, thoughts and emotions about killing to other citizens. As a human being, I sometimes feel joy (I am ashamed to admit) at the suffering of some humans and anger at the suffering of others. At Mr. Mehanna’s trial, I saw how those same actions can constitute federal crimes.

March’s op-ed illustrates a frightening truth about material support statutes: They allow for the preemptive prosecution of individuals who have not yet committed a crime but whom the government deems capable of possibly committing a crime in the future.

Other cases, such as the Holy Land Five, demonstrate a pattern in which material support laws have essentially criminalized charitable giving. The case involved the founders of the Holy Land Foundation, a Muslim charity that provided humanitarian aid to the needy, including women and children in Palestine. Though the government concluded that the Holy Land Foundation never directly aided a terrorist organization, it nonetheless prosecuted five of its members for funneling aid through charitable committees into areas controlled by Hamas, a designated Palestinian terrorist group, thereby violating material support statutes. Journalists called the verdict an attack on Islam itself, particularly the practice of zakat, which mandates that Muslims allocate a portion of their wealth or earnings for charitable causes.

Because cases based on material support statutes tend to paint the accused as extremely dangerous persons, they are often accompanied by harsh conditions of confinement, both pretrial and following a conviction.

From its very inception, the No Separate Justice (NSJ) campaign has fought this flawed notion, with mothers and sisters of the accused becoming the movement’s most prominent spokespeople. NSJ initially coalesced around the case of a Muslim American named Fahad Hashmi.

Hashmi had been working toward a master’s degree in international relations at London Metropolitan University when he was arrested at Heathrow Airport in 2006. In 2007 he became the first U.S. citizen to be extradited following the loosening of restrictions around the process after 9/11, according to an article by Jeanne Theoharis, a political science professor at Brooklyn College and co-founder of the NSJ campaign, who taught Hashmi as an undergraduate.

He was initially held in pretrial solitary confinement at the Metropolitan Correction Center (MCC) in downtown Manhattan. MCC’s notoriety was cemented in a 2010 New York Times article that quoted a former Guantanamo detainee, who was also held at the MCC, as saying the Cuban military prison was “more pleasant” and “more relaxed” than the federal detention facility in New York City.

Hashmi was also subjected to special administrative measures, government restrictions on a terror suspect’s communications that amount to a gag order on the case and their conditions of confinement. Advocates say these were drastic measures relative to the charges against him: Hashmi’s only crime, according to Theoharis’ article, was allowing an acquaintance to spend a night in his apartment, an acquaintance who would later deliver a suitcase of raincoats and waterproof socks to Al Qaeda members. This same acquaintance would later become a cooperating witness for the government in exchange for a more lenient sentence, and testify against Hashmi in a trial that ended with a guilty verdict and a 15-year sentence.

Stunned by Hashmi’s conditions of confinement, a group called Theaters Against War linked arms with Educators for Civil Liberties and the Muslim Justice Initiative to host weekly vigils outside the MCC in 2009. These gatherings, which continue to this day, form the nucleus of the NSJ movement.

“We wanted to build a coalition so people from different backgrounds could bring their institutional expertise and moral conscience into the same arena as family members, and create a space where people could express outrage at what was happening,” Sally Eberhardt, one of NSJ’s earliest organizers, tells Rewire.

At first, larger civil liberties groups kept their distance, possibly because “this isn’t exactly the most funder-friendly issue in the world,” Eberhardt suggests. But advocates persisted, holding candlelight protests even on the bitterest winter nights, singing songs and chanting poems in the shadow of the detention center. Those intimate gatherings formed the basis of what is now a national movement, encompassing multiple organizations and dozens of families.

Two outspoken leaders are the Sadequee sisters, Bangladeshi Americans who have been among the strongest advocates of prisoners’ rights and the most public critics of the government’s targeting of Muslim men—including their brother, Shifa.

From the Streets to the Prayer Rug: Pushing Back Against State Violence

Ehsanul “Shifa” Sadequee was born in Virginia and grew up in Atlanta, Georgia, the youngest of four siblings in a Bangladeshi-American family. According to his sisters, he was a curious and exceptionally kind child, who by his early teens had grown into a devout and diligent religious scholar.

In 2005, when he was just 18 years old, Shifa traveled to Bangladesh. In April 2006 he got married, but 12 days after his wedding, Bangladeshi authorities took and detained him, apparently at the behest of the U.S. government, for allegedly making false statements to the FBI at John F. Kennedy Airport on his way to Bangladesh the previous year.

Shifa’s sister Sonali, who is based in Atlanta, tells Rewire that this initial charge and arrest, which the High Court Division of the Supreme Court of Bangladesh later deemed a violation of international laws, was a terrifying process for the entire family. For days after Shifa was taken they had no news of his whereabouts. Fears that he would somehow wind up in Guantanamo, ensnared in the web of the “war on terror,” gnawed at the edges of their minds but the family pushed these aside, telling themselves that because Shifa had done nothing wrong, they had nothing to fear. With the phone ringing off the hook and the television on 24/7, they gleaned what scraps of information they could from CNN news reports.

It transpired that upon his arrest in Bangladesh, Shifa was stripped naked, wrapped in plastic, and flown via Alaska to New York, Sonali says, where he spent over three months at the Metropolitan Detention Center (MDC) in Brooklyn before being transferred to the federal penitentiary in Atlanta, Georgia. Shifa spent more than three years in pretrial solitary confinement before ever being formally charged with a crime, his sister said.

Once Shifa was inside the criminal justice system, Sonali explains, federal authorities quickly dropped the initial charges against him and began to build a case around allegations of material support.

At the heart of the case was Shifa’s renown as an Islamic scholar with a larger-than-life online persona—he had studied classical Arabic and the history of religion as a student in Canada and was a gifted translator, often sharing interpretations of Islamic or political texts on the internet. The Sadequee family says Shifa’s trial was riddled with shortcomings, including the use of previously classified evidence and the selection of jurors who admitted to having anti-Muslim bias—which Human Rights Watch says is a common problem. In addition, the prosecution used Shifa’s ideology as a brush with which to paint him as a fearsome radical, on the verge of carrying out a violent attack on U.S. soil.

Although Shifa, according to Sonali, never engaged in any actions beyond practicing free speech, he was found guilty on four terrorism counts in 2009 and, at the age of 23, sentenced to 17 years in federal prison. He represented himself at the trial, making him one of the first Muslim youth to do so in a national security case, according to his sisters.

Both Sonali and Sharmin Sadequee, who is based in New York, have been mobilizing on his behalf for over a decade. After years of shielding themselves from the backlash of isolation and Islamophobia that invariably accompanies charges of terrorism, the young women have turned their advocacy into an art form.

In an interview with Rewire, Sonali explains that when her brother was arrested, the women in her family developed an organic division of labor that allowed them to form a united front against the horror and uncertainty that had descended on their lives.

“I was already plugged into the social justice community in Atlanta, so I saw my role as tapping into that support network, bringing resources to my family to make sure we all understood the human rights issues involved, ensuring we had the skills to confront the media, which was bombarding us at the time,” she says. Her sister, meanwhile, dealt with the prisons, navigating bureaucratic visitation rules and ensuring Shifa had what he needed on the inside.

“Sharmin and my mother also reached out to the Muslim community, to mosques and other groups,” Sonali continues. “And the rest of the time, my mother was on the prayer rug. I don’t know how many hours she spent kneeling and praying.”

They built a website that is always fresh with the latest news about Shifa’s case and serves as a hub for their activism—they recently announced a letter-writing campaign to mark Ramadan, inviting more than 1,000 followers of a Justice for Shifa Facebook group to send greeting cards to Muslim prisoners. Countless hours are eaten up attending rallies, speaking on panels, or sitting with reporters, patiently unpacking the messy details of Shifa’s case.

The irony is that while the Sadequee sisters make a powerful team, they are constantly called upon to do what they say is the hardest thing of all: relive a time in their lives they would rather forget.

“I don’t like to do these interviews,” Sonali says bluntly. “I don’t enjoy them at all—but I recognize they have to be done. Only by sharing what happened to us, by talking about it, will others learn from it.”

They say they have been trying to create collective responses to state violence resulting from the “war on terror,” and hope to combat the government’s tactics of fear and isolation by building community power and resiliency. But this is easier said than done: Not only must the Sadequees contend with the lingering stigma of Shifa’s trial, but they also, until very recently, had to deal with the trauma of visiting their brother in a prison unit that has been described by former detainees as “Little Gitmo.”

CMUs: “A Religious and Political Quarantine”

Between 2009 and 2015, Shifa was imprisoned in the Communications Management Unit (CMU) at the federal detention center in Terre Haute, Indiana, a segregated portion of the prison comprised almost exclusively of Muslim men that has been the subject of a legal battle since 2010.

This past March, the Center for Constitutional Rights (CCR) urged the Court of Appeals for the District of Columbia to reinstate a lawsuit the group first filed six years ago challenging CMUs, which the Bureau of Prisons (BOP) quietly ushered into existence under the Bush administration—the first in 2006 in Indiana, and the second in 2008 in Marion, Illinois.

Conditions in these units, which house 60 to 70 prisoners combined, are harsh, according to the CCR: Although inmates are not held in isolation, they are banned from having any physical contact with family members during visits, and their calls are restricted to two per week, each for 15 minutes. By contrast, other BOP inmates are allowed 300 minutes worth of calls every month.

CCR claims the CMUs violate prisoners’ procedural due process rights, and argue that placement in these units is both arbitrary and retaliatory, with Muslim prisoners vastly overrepresented.

“Between 2006 and 2014, about 170 individuals filtered through these units and 101 of them—about 60 percent—were Muslims, even though Muslims only constitute 6 percent of the general federal prison population,” CCR Senior Staff Attorney Rachel Meeropol tells Rewire in a phone interview.

CCR reported in 2010 that in Marion, 72 percent of current CMU prisoners were Muslim, a 1,200 percent overrepresentation, while two-thirds of the CMU population in Terra Haute was Muslim, 1,000 percent higher than the national average of Muslim prisoners in federal facilities.

“We are challenging the lack of procedural protections before prisoners are placed in the CMU and also alleging that placement is in retaliation for protected political and religious speech,” Meeropol says, pointing out that inmates in the CMU are seldom given reasons for why they were moved into the units, and are routinely denied opportunities to earn their release into general population.

“CMUs are essentially a religious and political quarantine, the same kind of segregation that has supposedly been outlawed in this country,” she added.

In response to multiple requests for comment about these allegations, Justin Long with the Office of Public Affairs at the Information, Policy and Public Affairs Division for the BOP said in an email to Rewire, “The Bureau of Prisons cannot comment on matters currently in litigation,” and directed Rewire to the Bureau’s web page on CMUs.

In addition to being hard on inmates, Meeropol says CMUs are also “debilitating” for families, especially those with young children who cannot communicate with their fathers through letters, and often cannot understand why they are forced to speak to them through glass, using phones that are monitored by prison staff.

“Several mothers have told me that they’ve stopped bringing their children on visits because it was just too devastating,” Meeropol says.

The Collective Trauma of “Supermax” Prisons and Solitary Confinement

The alternative, some might say, is even worse. All over the country, Muslim prisoners are serving decades-long sentences in solitary confinement, which the United Nations has recognized as a form of torture. Advocates and relatives of terror suspects, or those incarcerated on terrorism charges, have long cried foul over these conditions of confinement, which they say is a form of collective punishment on entire families.

Zurata Duka, whose three sons, Dritan, Shain, and Eljvir were arrested in a manufactured terror plot by the government in 2007, is well aware of the toll of solitary confinement. Her sons have spent dozens of years between them in complete isolation, including long stints at the maximum-security facility in Florence, Colorado.

“My sons are strong—they never let us see them cry, even when their daughters are crying on the other side of the glass,” she says to Rewire. “But once my son Dritan told me he nearly lost his mind in isolation.”

Before his arrest, Zurata tells Rewire, Dritan had been very close with his youngest daughter. Every night he would put her to sleep, stroking her hair and singing lullabies. In those early days after he was taken away, the little girl would lie awake at night, calling out for her father. Unbeknownst to the family, thousands of miles away, Dritan was experiencing something similar.

“He told me, ‘Mom, I don’t know what happened. For three days I just lay there, stroking my pillow, thinking it was [his daughter]. I didn’t know who I was and I don’t know how I came back,’” Zurata recalls him saying.

His daughter was so desperate to see him that one day she penned a note to the president. It read: “Dear Mr. Obama. Today is my birthday. I am five years old. Please, if you can, bring my father back just for one day, so I can hug and kiss him, and then, if you want, you can take him back again.” Zurata says she mailed the letter to the White House. She never heard back.

Almost every family has a similar story. According to Mariam Abu-Ali, conditions of confinement often come up at annual gatherings of affected families, which she organizes in her role as director of the Prisoners and Families Committee at the National Coalition to Protect Civil Freedoms.

“About 90 percent of the attendees are women,” she says in a phone interview with Rewire, “and they bring a lot of pain and anxiety into the room. But I’d say the meetings are cathartic,” she adds. “It’s the place where we build bonds with the only people who know what we’re going through.”

Several women who’ve attended the conference in the past tell Rewire they are powerful spaces, offering families a rare chance to speak openly about their lives without fear of being misunderstood, judged, or pitied. It is also a moment for families, particularly women, to share in the collective nature of their trauma, especially the pain of incarceration.

In the 13 years that her brother has served, Mariam says she has come to the painful realization that prisons don’t just lock up individuals—they are a form of bondage on the entire family.

Because Ahmed Omar is imprisoned 1,600 miles from the family’s home in Virginia, in one of the BOP’s maximum-security facilities in Colorado, they only see him once or twice a year. Visits are limited to three family members at a time, meaning Mariam has not seen Ahmed in two years. He reserves his two monthly phone calls for his parents, so she can only hope to talk to him when she visits them. Even these calls are a source of enormous frustration. As she wrote in a recent op-ed:

My mom has spent every Tuesday and Thursday of the last decade, at home, sitting by the phone, patiently waiting for a call that sometimes did not come. And when the call does come, what can one even discuss in 15 minutes? Do you ask him how he’s doing? How can you even ask him how he’s feeling? Do you discuss his prison conditions? His legal case? How do you break the news to him when his aunt or grandfather has passed away?

“What you have to understand is that my brother’s case wasn’t just one devastating ‘moment’ in our lives—it’s a lifelong struggle,” Mariam tells Rewire. “This is not something you ever get used to, or accept. It’s about learning new ways of coping every single day, like living with a chronic illness.”

Each day brings fresh challenges, and tough decisions. For instance, Mariam used to maintain a website, manage a Facebook page, and post daily updates on a Twitter account all relating to her brother’s case. One day she felt she just couldn’t do it anymore.

“At a point you have to ask yourself—do I work full time and provide for my family or do I advocate full time on behalf of my loved one?” she asks. “This work, it’s emotionally draining, it’s a daily struggle and it doesn’t necessarily get easier with time.”

CORRECTION: An earlier version of this article misidentified the officials whom Shifa Sadequee had been accused of making false statements to. It was FBI officers, not immigration officials.

Analysis Abortion

Fetal Rosaries, Our Lady of Fatima, and the Spanish Inquisition: Welcome to the 2014 March for Life

Adele M. Stan

The March for Life, the yearly protest on the anniversary of Roe v. Wade, is a Catholic affair, supported by the bishops and the pope. And Republicans.

In a windowless room in a Washington hotel, a religious summit of sorts is taking place. The protesters who make an annual pilgrimage to the nation’s capital for the March for Life have gathered to “meet and greet” the very Catholic Rick Santorum, father of seven, and the very Protestant Jim Bob Duggar, father of 19.

What unites the two is a simple belief: that a woman should be willing to break her body in childbirth for the sake of bearing as many children as possible.

The march is an annual protest, held on the anniversary of the Supreme Court decision Roe v. Wade, which legalized abortion, making it the perfect platform for Santorum, the former contender for the Republican presidential nomination whose signature issue is his no-exceptions opposition to abortion, even if he is better known for his views on gay sex. (Santorum also opposes contraception.)

Santorum

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In one corner, several children and young people converse with the older two Santorum girls; across the room Jim Bob Duggar, star of the TLC reality show 19 Kids and Counting, is talking with an elderly couple from Wisconsin, cheering the 2013 passage of that state’s forced ultrasound law, which he calls “the heartbeat bill” for its requirement that technicians performing the medically unnecessary ultrasound mandated by the law for women seeking abortions also “provide a means for the pregnant woman to visualize any fetal heartbeat.” His wife, Michelle, is chatting up another couple.

MichelleDuggar

As Santorum makes his way toward the door, an older man approaches to ask the former U.S. senator from Pennsylvania if he’ll be running for the GOP presidential nomination in 2016, as he did in 2012. “I’m thinking about it,” Santorum replies with a smile.

* * *

The meeting room areas of the Hyatt Regency Washington on Capitol Hill, which served as home base for the March for Life activists, have all the charm of an underground bunker. Down the escalator from the room where the Santorum-Duggar meet-and-greet took place, exhibits by anti-choice groups, all with a distinctly religious flavor, occupied a drab conference space in the building’s basement.

Crossing the threshold into the exhibition hall was like entering a time warp into Catholic culture as it existed before the modernization attempted by the Second Vatican Council in the 1960s. There were booths staffed by nuns in habits—the medieval dress abandoned by most orders after Vatican II—and one staffed by robed monks.

Nuns

Ubiquitous among the give-away trinkets that graced exhibit tables were plastic rosary beads. And everywhere, there were images of Mary, mother of Jesus, in her many incarnations. Human Life International favored Our Lady of Czestochowa, otherwise known as the Black Madonna, depicted in the famous icon as a dark-skinned woman with a dark-skinned baby. Our Lady of Guadalupe is another popular image among the anti-choice Catholics who dominate the March for Life scene. The monks used a Madonna image as the logo of their Cafe 4 Mama, “the pro-life coffee.”

At the table for Archangel Gabriel Enterprises Inc., staffed by a middle-aged Black man (one of very few Black people among the March for Lifers), a statuette of a Mary-like white woman was styled as a kind of hipster teenage mom, her veil replaced with a floppy white beret, her customary blue-and white robes reinterpreted as a loose tunic-and-vest ensemble. But what really set her apart from standard images of the Blessed Mother was her big, pregnant belly, complete with protruding navel. Surrounding her was a set of blue glass rosary beads. Each bead, said the man staffing the booth, was to represent a tear, and inside each “tear” was the image of a fetus, rendered in gold-colored metal. The set could be had for $20. Laid out within the circle formed by the beads were three small models of beige-colored fetuses.

Screen Shot 2014-01-23 at 11.50.30 AM

Here was the fundamental difference between the pre-Vatican II church and the right-wing Catholic cults of today: In the old days, such a graphic depiction of a pregnant Mary would be unthinkable, and fetal imagery was absent from religious paraphanalia. Before women had access to birth control and the legal right to abortion, such explicit depictions were unnecessary as objects of veneration. Church and state were in agreement on the limits of a woman’s freedom.

Then, with the rise of the women’s movement, state betrayed the patriarchy, first with the Supreme Court decision in Griswold v. Connecticut in 1965, which guaranteed a right to birth control, and then in 1973, with Roe v. Wade. The patriarchy responded with all the elegance of an abusive husband.

For respite from the fetuses and madonnas, I visited a booth whose materials featured slick and appealing graphics, devoid of developing embryos or religious regalia. “Save the Storks,” read the backdrop behind the table. “Are you saving actual birds?” I asked of the young white woman who staffed it. “No,” she said, laughing. The organization, she said, provides vans equipped with state-of-the-art ultrasound equipment that “can be parked right outside Planned Parenthood clinics.” The vans are painted in cheerful shades of blue and pink, some with the slogan, “You Have Options!”

Next to Save the Storks was a booth staffed by nuns, a display rife with religious trinkets and literature. An enormous tapestry of Our Lady of Guadalupe provided their backdrop. I plunked down $5 for a sticker book, Saints for Girls. I don’t know why. Most of them, naturally, met terrible fates.

Near the table that displayed “A Window to the Womb: 4D Ultrasound Images,” was a booth for Tradition, Family and Property (TFP), an organization born in 1960 of the backlash to land reform in Brazil, whose founder, Plinio Corrêa de Oliveira, described the Spanish Inquisition as “a glorious moment” for the Roman Catholic Church. TFP, which was also allied with the Pinochet regime in Chile and made common cause with the leaders of apartheid South Africa, is an all-male organization that trains young men in medieval combat.

 * * *

As the marchers made their way to the National Mall on a sunny, frigid day with windchills below zero degrees, the streets seemed flooded with the green-and-white signs doled out by the Knights of Columbus stamped with black block letters reading “Defend Life.”OccupyKids2

Several women drifted by with pink signs. One read “Conceived From Rape: I Love My Life.” An analog version read “Mother From Rape: I Love My Child.”

Young people were everywhere, recruited from Catholic colleges and high schools. Many carried signs that read “I Am the Pro-Life Generation.”

About a block from where a rally was staged on the National Mall as the kick-off event for the march, which would culminate at the Supreme Court, was a makeshift platform festooned with yellow balloons and flanked with yellow-and-white papal flags. Three young men in matching, hippie-style, hand-woven hoodies chanted anti-choice slogans, while a drum corps below, wearing the same outfit, performed in response. A big, yellow banner behind them simply read “LIFE.” It was as if the young people figured Pope Francis was just kidding when he urged the church to lighten its emphasis on opposition to abortion and LGBT rights. Surely they took heart from his shout-out, via Twitter, to March for Life activists earlier in the day.

The display was clearly influenced by the protests of the Occupy movement, yet interpreted, without irony, in a framework of uniformity and precision.

Three vans from Save the Storks were parked across the street.SaveTheStorks

Groups carrying wide banners represented Catholic dioceses and archdioceses from across the nation: St. Augustine, Chicago, Kansas City, Omaha, Newark, and more. Along the route, the red standards of TFP flailed in the stiff winds.

One man carried a large photograph of Duck Dynasty patriarch Phil Robertson, inscribed with this quote from the right’s favorite victim: “You have a God-given right to live! And, of all places, inside your mother. What in the world happened to us?”

Phil Robertson 2

As marchers assembled in front of a large stage erected on the Mall, a military-style chant was roared by a group of young men. I didn’t catch the first part, but the second half went: “Nothing finer in the land than an Irish Catholic pro-life man.”

The crowd of thousands stood patiently, listening to speakers for an hour in temperatures that barely broke into the double-digits. March for Life President Jeanne Monahan read the pope’s tweeted message to the crowd. House Majority Leader Eric Cantor (R-VA) promised a vote on the House floor next week for HR 7, a sweeping anti-choice bill. Rep. Chris Smith (R-NJ) stepped up to accuse President Obama of promoting “abortion violence.”

The theme of this year’s march was adoption, said Monahan, and Rep. Vicky Hartzler (R-MO) was on-message, saying that since there weren’t enough babies available for adoption, every unexpected pregnancy should be brought to term. (See Rewire’s report on the rally, here.)

By the time a youth activist who organized her high school homecoming event around the issue of “adoption, not abortion” came to the podium, I calculated that my toes had been numb for at least 20 minutes, so I briefly sought warmth in a nearby McDonalds, then headed for the subway, figuring to meet the marchers at their final destination, the Supreme Court.

By the time I hiked from Union Station to the Court building, they had already arrived. The street in front of the Court was filled with banner-bearing and sign-carrying marchers, the sidewalk clogged with anti-choicers holding ad hoc prayer vigils. In front of the Court, marchers held a large banner that read “We Are Abortion Abolitionists.”

A young woman and a young man, who looked to be of high school age, built a small snowman, and affixed a “Pro-Life Generation” sign to it. Another young woman had a friend snap her photo with an iPhone as she jumped up, both heels to one side, holding the same sign.

Snowman

A group of six or so young men in blue plastic ponchos parted the crowd as they walked toward the steps of the Court bearing a statue of Our Lady of Fatima on a platform that rested on their shoulders, quickly drawing a gathering around them of people praying the Apostles’ Creed. The appearance of the Blessed Mother to three schoolchildren in Fatima, Portugal, in 1917, is a favorite of anti-communists, as the children said she called for the consecration of Russia.

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The windchill was said to be -2 degrees Fahrenheit. Three hours after the kick-off rally began, the anti-choice activists were still out in force.