“Ralph Northam: Weak on MS-13”

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Last week, during a quick trip to the DC area, I decided to turn on the radio in my rental car as I drove away from Dulles Airport. I like to do this when I’m traveling in order to get a feel for what’s happening outside my “Vermont bubble.” Sure enough, life — political life in particular —  is a little different outside the Green Mountains. One of the most surprising moments came when a political ad for the governor’s race came over the airwaves denouncing none other than the MS-13 youth whom I’ve studied across Northern Central America. In many ways it was a familiar piece of campaign rhetoric — familiar in Central America anyway. After all, the topic of transanational gangs and the threat they pose to “good people like you and me” have been an extremely valuable political tool in Central American political campaigns since the early 2000s. Never mind that the administrations, like El Salvador’s Tony Saca, and their policies of mano dura and super mano dura (iron fist and super iron fist) have proven to be enormously ineffective and even counter-productive in reducing gang violence. The important thing for political races is that the rhetoric itself resonates with a wide swath of the population who feel as if the heavy-handed language of “zero tolerance” gets it right morally (settling the score of morality and fairness) even if it doesn’t improve the situation on the ground. In a piece I wrote with Adriana Garcia for the Oxford Handbook of Criminology and Criminal Justice, we note that El Salvador’s mano dura policies of massive arrests of gang members and longer sentences for gang-related crimes coincided with a rapid rise in gang membership and homicides. The graph below makes this clear. Keep in mind that mano dura was introduced in 2004 and super mano dura in 2006.

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And yet, here we are, listening to American politicians trying to use the same tactics of anti-gang rhetoric in order to get themselves elected. Here is a comment from the Washington Post article on the television ads that Republican candidate for Virginia governor Ed Gillespie has been running.

The 30-second spot intersperses photos of Northam with the tattooed faces of men who, as it turns out, were photographed in a prison in El Salvador and were not MS-13 members but part of a rival gang, Barrio 18 – which ThinkProgress first reported and Spanish photographer Pau Coll later confirmed to The Washington Post.

In other words, it doesn’t matter apparently that the men in the photographs are neither MS-13 members, nor immigrants, nor in the US. The important thing is what they represent to listeners — outsiders who threaten “the rest of us.” And of course, it’s ludicrous to imply that the MS-13 pose a real threat to the typical Virginia resident. Although MS-13 members do practice violence (a lot more in Central America than in the US) I almost laughed out loud when I heard the radio ad announce that Ed Gillespie would protect the fine folks of Virginia from “criminals like the MS-13” — as if the gang were wreaking havoc on Virginia. The vast majority of Virginia voters who are planning to vote for Gillespie, according to a recent Upshot/Siena Poll, are whites without a college degree — in other words, rural whites, who have nothing at all to fear from the MS-13. 

All of this goes to show once again just how valuable the gangs are to politicians in need of an emotion-laden issue that will bring voters to the polls. As it turns out, political discourse in the US and in Central America are not so different after all. . .

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Religious NGO’s and Justice: One Unique Approach in Honduras

About a month ago the New York Times printed a story by Nicholas Phillips, a free-lance journalist who has been doing research on Central American gangs recently. He sent me the link to this story but I was so busy I forgot to post it at the time. The article profiles a very interesting program spearheaded by the Asociación para una Sociedad más Justa, which is an organization supported by Christian Reformed churches and individuals, especially in the Grand Rapids, Michigan area. Kurt Alan Ver Beek is a sociologist on faculty at Calvin College who, in addition to teaching and conducting research on development in Honduras, helps provide leadership to ASJ in Honduras. In the article, he points out:

“We often blame the police, but what’s underreported in all this is that these cases also require witnesses to be brave. Fear on the part of witnesses is just as big of a problem as corruption in the system. And both create a vicious circle.”

Most folks tend to think of religious gang intervention programs as either preventive or restorative in nature, but the ASJ program focuses on justice for victims and, interestingly, does so in cooperation with (hand-picked, trustworthy) members of the police and the courts.

“The investigators are part of an experiment in Nueva Suyapa that shows how the cycle of violence and impunity can be broken when middlemen do the work that the police and prosecutors either cannot or will not, tracking down witnesses, gaining their trust and persuading them to cooperate with the authorities.”

I have grown increasingly convinced that in order to address the problem of gang violence in Central America, judicial reform is absolutely critical. Prosecutors (in Honduras it’s the “investigative police” while in Guatemala it’s the Ministerio Publico) must have both the resources and the political will behind them in order to do their job effectively. After all, when fewer than 10% of murders reach a conviction, as is the case in Guatemala, not only do those who commit murder have the option of continuing in the trade, but victims’ families find it very difficult to opt for taking information to the police rather than simply arranging for “punishment” often through a third party (including the opposing gang). But I typically talk about judicial reform as something that needs to happen at the highest levels through pressure from the UN or international human rights advocates. But ASJ is using a kind of bottom-up approach (although they also advocate for structural reforms in the justice system as well). 

It requires a change of perspective in order to imagine a church-sponsored private investigator, but ASJ is doing some groundbreaking work here, I believe. Last summer I met a Pentecostal pastor whose church in a barrio of Tegucigalpa provides an office for an ASJ-sponsored lawyer who takes complaints from community members, including extortion, and follows up on them, often working hard in order to reassure the victim or family that they will be kept safe and that the information will not end up in the wrong hands. It will be interesting to see if the idea catches on. Surely, a lot depends on the success of cases like those of Nueva Suyapa.

 

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Compassion and Kinship: TED Talk by Fr. Greg Boyle, S.J.

Even though my research on gang exit focuses on ex-gang members in Central America–especially those who convert to evangelical-Pentecostal religious faith–and not in the U.S., I am nevertheless a devoted fan of Father Greg Boyle, a Jesuit priest who founded the Homeboy Industries organization in Los Angeles in the early 1990s. I have enjoyed immensely his 2010 book “Tattoos on the Heart” and I recently came across a TEDx Talk he gave last year in Southern California. Boyle’s words, his style of delivery, and his demeanor make him, in my opinion, one of the most powerful speakers I have seen (and so far, I have only seen him on the screen, not in person). I highly recommend this 20-minute presentation delivered without notes in a pea-green cardigan. Although the organization he has founded is very, VERY different from the evangelical-Pentecostal ministries I visited in Central America (and NYU Press will soon release a new book by sociologist Ed Flores comparing Homeboy Industries with the Pentecostal organization Victory Outreach), Boyle’s diagnosis of the roots of the gang’s attraction (and subsequently, his prescription for reducing gang violence) share similar themes with my own work, especially regarding the topic of shame and respect. My favorite line from his TED Talk comes at the 12-minute mark when describing the obstacles to “feeling one’s worth” as a human being: “Sometimes you have to reach in and dismantle messages of shame and disgrace that get in the way so that the soul can feel its worth.” Quite beautiful but also true. Boyle writes and speaks in a different style and format compared with my sociological book, but I am, in many ways, profoundly humbled and inspired by his words and his stories.

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