Among The Thugs Quotes

I was nothing more than a thug with Tolstoy in my pocket.

The crowd is not us. It never is.

This was a mouth that had suffered many slings and arrows along with the occasional thrashing and several hundredweight of tobacco and Cadbury's milk chocolate. This was a mouth through which a great deal of life had passed at, it would appear, an uncompromising speed.

These manipulations are not evidence that evil is a result of religious beliefs. Instead, they show how evil men usurp the authority of religion to promote war. That this tactic can succeed reflects that too much complacency among people is preventing resistance against the thugs who coopt religion and use it for evil ends.

The ideological fantasies of this movement [New Left of the 1960s] … were no more than a nonsensical expression of the whims of spoilt middle-class children, and while the extremists among them were virtually indistinguishable from Fascist thugs, the movement did without doubt express a profound crisis of faith in the values that had inspired democratic societies for many decades.… The New Left explosion of academic youth was an aggressive movement born of frustration, which easily created a vocabulary for itself out of Marxist slogans … : liberation, revolution, alienation, etc. Apart from this, its ideology really has little in common with Marxism. It consists of “revolution” without the working class; hatred of modern technology as such; …the cult of primitive societies … as the source of progress; hatred of education and specialized knowledge.

Strike was used to playing archaeologist among the ruins of people’s traumatized memories; he had made himself the confidant of thugs; he had bullied the terrified, baited the dangerous and laid traps for the cunning.

All this intelligent and careful work revealed a man of great forethought. Yet you could see in Mr. Wicks's eyes--as he stood in the shade of the terminal awning, all that tweed and education waving to us, as one by one each bus pulled out for the noisy drive into the city--that he had failed.

He is merely the first to cross an important boundary of behavior, a tactic boundary that, recognized by everyone there, separates one kind of conduct from another. He is prepared to commit this ‘threshold’ act – an act which, created by the crowd, would have been impossible without the crowd, even though the crowd itself is not prepared to follow: yet.

A new girl came to work in the room, and the cat was still in it. The cat hid from the new girl in Jess’ old room behind a crack in the wall and yowled for Jess to come and throw this strange girl out of the cat’s bed. This new girl clapped her hands over her ears, and then pulled powder out from her bag of make-up. She doused a piece of old food in the powder and threw it into the wall for the cat to eat. Later that night, Rachel had to pull the dead cat from a crack in the wall with a long broom handle. Rachel threw the dead cat over the wall, where the rain would come to wash the body into the sewers. With Jess crying somewhere about her lost cat—selling hot corn among the thugs and night bruisers, paying for anything stolen—Rachel figured that the powder had done exactly what it had been made to do. The powder had killed a working girl’s baby.

I no longer believed that Valentino would continue to build anything at all. Instead, he would merely leave behind the empire of hope that he had constructed in each of our minds. Leonardo's empire boasted cities more perfect than Plato or Augustine could have imagined. My empire of hope was an Italy defended by citizen soldiers rather than mercenary thugs, free of tyranny and foreign armies, with justice for all regardless of rank or wealth. But I feared I had come to Cesenatico only to wander among its ruins.

I was surprised by what I found; moreover, because I came away with a knowledge that I had not possessed before, I was also grateful, and surprised by that as well. I had not expected the violence to be so pleasurable....This is, if you like, the answer to the hundred-dollar question: why do young males riot every Saturday? They do it for the same reason that another generation drank too much, or smoked dope, or took hallucinogenic drugs, or behaved badly or rebelliously. Violence is their antisocial kick, their mind-altering experience, an adrenaline-induced euphoria that might be all the more powerful because it is generated by the body itself, with, I was convinced, many of the same addictive qualities that characterize synthetically-produced drugs

Perhaps because we knew we couldn’t win against their might we turned on each other, riven by petty jealousies, split apart by treachery, our lives a dark tangle of fear. Victims often attack one another, they become chickens in a pen, bickering, frenzied. We did the same. Not only were our people besieged by the Romans but they were at war with each other. The priests were deferential, siding with Rome, and those who opposed them were said to be robbers and thugs, my father and his friends among them. Taxes were so high the poor could no longer feed their children, while those who allied themselves with Rome had prospered and grown rich. People gave testimony against their own neighbors; they stole from each other and locked their doors to those in need. The more suspicious we were of each other, the more we were defeated, split into feuding mobs when in fact we were one, the sons and daughters of the kingdom of Israel, believers in Adonai.

King immediately appreciated that Gandhi’s theory of nonviolent resistance was not a moralistic affirmation of love, as nonviolence had been in the teachings of Jesus. Instead it was a set of hardheaded tactics to prevail over an adversary by outwitting him rather than trying to annihilate him. A taboo on violence, King inferred, prevents a movement from being corrupted by thugs and firebrands who are drawn to adventure and mayhem. It preserves morale and focus among followers when the movement suffers early defeats. By removing any pretext for legitimate retaliation by the enemy, it stays on the positive side of the moral ledger in the eyes of third parties, while luring the enemy onto the negative side. For the same reason, it divides the enemy, paring away supporters who find it increasingly uncomfortable to identify themselves with one-sided violence. All the while it can press its agenda by making a nuisance of itself with sit-ins, strikes, and demonstrations.

As he went along the path he stopped to look at the plants. He paused by the kitchen plot to pick leaves from the aromatic herbs and rub them in his hands. He lingered among the flower beds, bending to smell or to touch the petals. When he got to the statue hidden by the yew bushes he laughed, then backed off to see it from a bit farther away. He shifted his head from side to side, then, imitating the figure, he lifted his hands to play an imaginary flute and raised one knee in a Bacchic dance. When Celia heard Dennis laughing near the statue she came to greet him and introduce himself. "Oh, you caught me dancing with this faun fellow! I am so glad to finally meet you," he said. "Your plume poppies are glorious," he said. "The whole garden is. I hope you will walk me through it when there's time." "Of course I will." Celia almost hugged him for his appreciation. "I'm glad you like the poppies. I can give you some if you like, but they are complete thugs. Hooligans! They escape wherever you put them, they multiply and take over. You really have to keep an eye on them.

Close to forty thousand Germans gathered in front of Berlin’s opera house on May 10, 1933, as a parade of swastika-wearing students and beer-hall thugs carrying torches tossed books into a huge bonfire. Ordinary citizens poured forth carrying volumes looted from libraries and private homes. “Jewish intellectualism is dead,” propaganda minister Joseph Goebbels, his face fiery, yelled from the podium. “The German soul can again express itself.” What happened in Germany in 1933 was not just a brutality perpetrated by thuggish leaders and abetted by ignorant mobs. It was also, as Einstein described, “the utter failure of the so-called intellectual aristocracy.” Einstein and other Jews were ousted from what had been among the world’s greatest citadels of open-minded inquiry, and those who remained did little to resist. It represented the triumph of the ilk of Philipp Lenard, Einstein’s longtime anti-Semitic baiter, who was named by Hitler to be the new chief of Aryan science. “We must recognize that it is unworthy of a German to be the intellectual follower of a Jew,” Lenard exulted that May. “Heil Hitler!” It would be a dozen years before Allied troops would fight their way in and oust him from that role.41 Le

A Favorite start to a book [sorry it's long!]: "In yesterday’s Sunday Times, a report from Francistown in Botswana. Sometime last week, in the middle of the night, a car, a white American model, drove up to a house in a residential area. Men wearing balaclavas jumped out, kicked down the front door, and began shooting. When they had done with shooting they set fire to the house and drove off. From the embers the neighbors dragged seven charred bodies: two men, three women, two children. Th killers appeared to be black, but one of the neighbors heard them speaking Afrikaans among themselves. And was convinced they were whites in blackface. The dead were South Africans, refugees who had moved into the house mere weeks ago. Approached for comment, the SA Minister of Foreign Affairs, through a spokesman, calls the report ‘unverified’. Inquiries will be undertaken, he says, to determine whether the deceased were indeed SA citizens. As for the military, an unnamed source denies that the SA Defence Force had anything to do with the matter. The killings are probably an internal ANC matter, he suggests, reflecting ‘ongoing tensions between factions. So they come out, week after week, these tales from the borderlands, murders followed by bland denials. He reads the reports and feels soiled. So this is what he has come back to! Yet where in the world can one hide where one will not feel soiled? Would he feel any cleaner in the snows of Sweden, reading at a distance about his people and their latest pranks? How to escape the filth: not a new question. An old rat-question that will not let go, that leaves its nasty, suppurating wound. Agenbite of inwit. ‘I see the Defense Force is up to its old tricks again,’ he remarks to his father. ‘In Botswana this time.’ But his father is too wary to rise to the bait. When his father picks up the newspaper, he cares to skip straight to the sports pages, missing out the politics—the politics and the killings. His father has nothing but disdain for the continent to the north of them. Buffoons is the word he uses to dismiss the leaders of African states: petty tyrants who can barely spell their own names, chauffeured from one banquet to another in their Rolls-Royces, wearing Ruritanian uniforms festooned with medals they have awarded themselves. Africa: a place of starving masses with homicidal buffoons lording over them. ‘They broke into a house in Francistown and killed everyone,’ he presses on nonetheless. ‘Executed them .Including the children. Look. Read the report. It’s on the front page.’ His father shrugs. His father can find no form of words spacious enough to cover his distaste for, on one hand, thugs who slaughter defenceless women and children and, on the other, terrorists who wage war from havens across the border. He resolves the problem by immersing himself in the cricket scores. As a response to moral dilemma it is feeble; yet is his own response—fits of anger and despair—any better?" Summertime, Coetzee

The most comprehensive studies of racial bias in the exercise of prosecutorial and judicial discretion involve the treatment of juveniles. These studies have shown that youth of color are more likely to be arrested, detained, formally charged, transferred to adult court, and confined to secure residential facilities than their white counterparts.65 A report in 2000 observed that among youth who have never been sent to a juvenile prison before, African Americans were more than six times as likely as whites to be sentenced to prison for identical crimes.66 A study sponsored by the U.S. Justice Department and several of the nation’s leading foundations, published in 2007, found that the impact of the biased treatment is magnified with each additional step into the criminal justice system. African American youth account for 16 percent of all youth, 28 percent of all juvenile arrests, 35 percent of the youth waived to adult criminal court, and 58 percent of youth admitted to state adult prison.67 A major reason for these disparities is unconscious and conscious racial biases infecting decision making. In the state of Washington, for example, a review of juvenile sentencing reports found that prosecutors routinely described black and white offenders differently.68 Blacks committed crimes because of internal personality flaws such as disrespect. Whites did so because of external conditions such as family conflict. The risk that prosecutorial discretion will be racially biased is especially acute in the drug enforcement context, where virtually identical behavior is susceptible to a wide variety of interpretations and responses and the media imagery and political discourse has been so thoroughly racialized. Whether a kid is perceived as a dangerous drug-dealing thug or instead is viewed as a good kid who was merely experimenting with drugs and selling to a few of his friends has to do with the ways in which information about illegal drug activity is processed and interpreted, in a social climate in which drug dealing is racially defined. As a former U.S. Attorney explained: I had an [assistant U.S. attorney who] wanted to drop the gun charge against the defendant [in a case in which] there were no extenuating circumstances. I asked, “Why do you want to drop the gun offense?” And he said, “‘He’s a rural guy and grew up on a farm. The gun he had with him was a rifle. He’s a good ol’ boy, and all good ol’ boys have rifles, and it’s not like he was a gun-toting drug dealer.” But he was a gun-toting drug dealer, exactly.

You should be more careful, you know.” Cass opened her mouth but no words came out. Again, she felt her stays crushing down on her chest. “Careful?” she managed to croak. “You’re the one who knocked me over.” “I couldn’t resist,” he said, and he actually had the nerve to wink at her. “It’s not often I get the chance to put my hands on such a beautiful woman.” Cass stared at him, speechless. Without another word, he turned away and followed the group of laughing artists into a crowded campo, his muscular form disappearing among merchants’ sacks of cabbages and potatoes. The scene blurred a little, like a painting, and for a second Cass wondered if maybe she had hit her head and had imagined the whole exchange. Liviana’s uncle Pietro materialized suddenly by her side, followed by Madalena. “What were you thinking, running off by yourself?” Pietro frowned severely. “And that common street thug put his hands on you! Do you want me to go after him?” “No, no,” Cass said quickly. “It was just an accident.” Still, the nerve of the boy to tell her to be careful. He, clearly, was the one who needed to watch where he was going. “Your dress!” Madalena reached toward Cass, but stopped short of touching the soiled fabric. “You must be furious.” Cass looked down at her soggy gown. Even the rosary hanging from her belt had gotten dirty. Cass wiped the coral and rosewood crucifix clean in the folds of her skirt. The dress was obviously ruined, but she had always found it a bit uncomfortable, and she had plenty of others. “You’re lucky you weren’t hurt,” Liviana’s uncle said sternly. “I hope that teaches you not to wander the streets unaccompanied again.” “Who was he?” Madalena asked in a whisper as Cass allowed her to take her arm and lead her back to the church. “No idea.” Cass realized she was trembling. Her heart thudded against the walls of her rib cage. The sting in her palm was already fading to a dull throb, but she couldn’t stop thinking about the boy’s devilish smile, or the feeling of his hands on her. Mostly, she couldn’t shake the image of those bright blue eyes that just for a second had gazed at her so intensely, in a way no one had ever looked at her before.

but for all the sure knowledge that the mayor was a thief of epic proportion and the state senator on the take, the police commissioner a thug and the cardinal a man with a mistress, I do not remember that anyone was in the least resigned or cowed; it was more like you knew the score and worked around it, you assumed the worst but sought out and esteemed the best where you found it; and that was, as far as I could tell, on your street, in your neighborhood, among the shopkeepers and cops and nuns and bus drivers and carpenters and teachers who composed the small vibrant villages that collectively were the real Chicago.

In many discussions of social visions and social policies, familiar words have often been used in new ways, to mean something very different from what those words meant before. Among the words given new and often misleading meanings are such common and simple words as “change,” “opportunity,” “violence” and “privilege.” Conversely, old meanings have been expressed by new words, as vagrants became “the homeless,” exultant young thugs became “troubled youths,” and Balkanization became “diversity

Clayton had a number of troubles but his greatest one was his trousers.

He is prepared to commit this “threshold” act—an act which, created by the crowd, would have been impossible without the crowd, even though the crowd itself is not prepared to follow: yet.

Basle in Switzerland. The next season, Juventus was in the European Cup. In the first round, it played the Finnish team Ilves-Kissat and won six-nil. It won the second round, and in the quarterfinals played Sparta Prague: again a victory for Juventus. The semifinal was against Bordeaux. It wasn’t until the final that Juventus played an English team again, the first time since Manchester United visited Turin. The team was Liverpool; the stadium was Heysel in Brussels. Juventus won one-nil; the goal was a penalty kick. Before the match began, thirty-nine people died; six hundred were injured.

Mark was still explaining. “You see, what it does is this: it gives violence a purpose. It makes us somebody. Because we’re not doing it for ourselves. We’re doing it for something greater—for us. The violence is for the lads.

, stripped to the waist; their two fingers jabbing the air; the vicious expressions on their faces as they hurled back the objects that had been thrown at them. Italians behaving like hooligans?

In my eyes, Bobby Boss was nothing less than evil, a wide-boy of working-class sport, a cowboy on the make, one of the little men who sells you more seats than he has to offer, wants more cash than there are receipts to show for it, an expert in securing a bit of this, a bit of that. Why had he told people there would be seats when there weren’t even tickets?

Could you imagine a busload from Milan parading around Trafalgar Square showing off their tattoos? “Why do you English behave like this?” one Italian asked me, believing that I was of the same nationality. “Is it something to do with being an island race? Is it because you don’t feel European?

What principle governed the British sporting event? It appeared that, in exchange for a few pounds, you received one hour and forty-five minutes characterized by the greatest possible exposure to the worst possible weather, the greatest number of people in the smallest possible space, and the greatest number of obstacles—unreliable transportation, no parking, an intensely dangerous crush at the only exit, a repellent polio pond to pee into, last minute changes of the starting time—to keep you from ever attending a match again.

Our ‘Hooligans’ go from bad to worse. They are an ugly growth on the body politic, and the worse circumstance is that they multiply, and that School Boards and prisons, police magistrates and philanthropists, do not seem to ameliorate them. Other great cities may throw off elements more perilous to the State. Nevertheless the ‘Hooligan’ is a hideous excrescence on our civilization. The Times [London], October 30, 1890

Mussolini was a wanker.

Although the Islamic State’s soldiers might not know Islamic scripture very well, some of its leaders do. The caliph has a Ph.D. in the study of the Qur’an, and his top scholars are conversant in the ahadith and the ways medieval scholars interpreted it. There are many stupid thugs in the Islamic State, but these guys are not among them.

José Daniel, who physically resembles Richard, was by common consent exceptionally bright and, depending on how you look at it, incredibly lucky or unlucky. Shot fourteen times during an ambush, he survived and hobbled out of the hospital, one-eyed, and hunted down his assailants. “One at a time,” said Richard, awed. Caught and jailed, in prison he was stabbed thirteen times and again survived, fueling rumors he made a pact with the devil for immortality. Belief in Santeria, a voodoo-tinged African-Caribbean import, was widespread, especially among gangsters who prayed to santos malandros, holy thugs, for success and survival. Who else, after all, could they turn to? Many of El Cementerio’s mothers dealt drugs, as did the head of the neighborhood association, who had a sideline renting pistols. The state was largely absent save for police, and they were brutal and corrupt, selling bullets, extorting store owners, moonlighting as kidnappers, auctioning prisoners for execution. Police killed between five hundred and a thousand people per year, mostly young men in slums, and were very seldom charged. Officers accidentally shot dead the Nuñez boys’ grandmother while chasing a suspect through their home. Which returns

The priests were deferential, siding with Rome, and those who opposed them were said to be robbers and thugs, my father and his friends among

It was one of the things you put up with: that every Saturday young males trashed your trains, broke the windows of your pubs, destroyed your cars, wreaked havoc on your town centres. I didn't buy it, but it seemed to be so.

I felt weightless. I felt nothing would happen to me. I felt that anything might happen to me. I was looking straight ahead, running, trying to keep up, and things were occurring along the dark peripheries of my vision: there would be a bright light and then darkness again and the sound, constantly, of something else breaking, and of movement, of objects being thrown and of people falling.

Putin, the Islamic State, and Iran at first glance have as little in common as did Germany, Italy, and Japan. But like the old Axis, they are all authoritarians that share a desire to attack their neighbors. And they all hate the West. The grandchildren of those who appeased the dictators of the 1930s once again prefer in the short term to turn a blind eye to the current fascists. And the grandchildren of the survivors of the Holocaust once again get blamed. The 1930s should have taught us that aggressive autocrats do not have to like each other to share hatred of the West. The 1930s should have demonstrated to us that old-time American isolationism and the same old European appeasement will not prevent but only guarantee a war. And the 1930s should have reminded us that Jews are usually among the first — but not the last — to be targeted by terrorists, thugs, and autocrats.

Consider Jesus’s genealogy in Matthew 1:1–17. In the ancient world, genealogies determined a person’s status—whether you came from an honorable family or a shameful one. A person’s family line says something about that person. Their character, their social status, the types of people they would hang out with. And Jesus’s genealogy says one thing loud and clear: Jesus is right at home with sinners, thugs, and outcasts. Most genealogies list only the male descendants. Remember, the ancient world was patriarchal. Men were more valued than women, so there was no need to list women—thanks for bearing our children, but we’ll take it from here. But Jesus’s genealogy lists five women, most of whom have some shady event attached to their name, all of whom we’ve already met. The first woman is Tamar, the Canaanite woman who dressed up as a prostitute in order to have sex with her father-in-law, Judah. Her plan succeeded, and she became pregnant with Perez, the one whom God would weave into Jesus’s family line. Next is Rahab, Jericho’s down-and-out prostitute, who was the first Canaanite to receive God’s grace. Among all the Canaanite leaders, among all the skilled warriors, Rahab was the only one who savored the majesty of Israel’s God. Then there’s Ruth, the foreign widow burdening a famished society. A social outcast, a perceived stigma of God’s judgment, Ruth was grafted into the messianic line. Then there’s “the wife of Uriah,” Bathsheba, who was entangled in the sinful affair with King David—the man who murdered her husband. Finally, there’s Mary, the teenage girl who got pregnant out of wedlock. Though she would become an icon in church tradition, her name was synonymous with shame and scandal in the beginning of the first century. You thought your family was messed up. All of these women were social outcasts. They belonged under a bridge. Whether it was their gender, ethnicity, or some sort of sexual debacle, they were rejected by society yet were part of Jesus’s genealogy—a tapestry of grace. Not only was God born in a feeding trough to enter our pain, but He chose to be born into a family tree filled with lust, perversion, murder, and deceit. This tells us a lot about the types of people Jesus wants to hang out with. It tells us that Jesus loves Tamars, Judahs, Gomers, and you.

All things considered, it is difficult to see Julius Evola as any kind of fascist at all. … Evola never was any kind of fascist. He was neither a ‘cryptofascist,’ a ‘parafascist,’ a ‘superfascist,’ nor a ‘neofascist.’ He was and always remained an occultist, a pagan ‘magus’. … The fact is that because fascism is considered so reprehensible, Anglo-American academics do not feel themselves obliged to treat the subject with any professional detachment. Cavalier and irresponsible claims can and have been made. … Since Fascism is almost universally held to be an unmitigated evil, no one really expects to be held accountable for their treatment of its ideas. The results are apparent. Very few academics would tolerate similar treatment of Marxist, or Marxist-Leninist, ideas. The consequence is that, more often than not, we are treated to a caricature of Fascist thought. Few academics bother to read the primary literature. That is held to be an unconscionable waste of time, since everyone knows, intuitively, that Fascists never entertained any real ideas. It is a common judgment among many that Marx, Lenin, Mao Zedong, and Fidel Castro had real ideas, but Fascists never did. As a result, we have no idea what to expect of the thought of ‘neofascists.’ As we have suggested, some see ‘neofascism’ in the political thought of Reagan Republicans, tax protesters, soccer thugs, skinheads, graveyard vandals, militia members, antisocialists, anti-egalitarians, and anyone who refuses to conform to the strictures of ‘political correctness.’ The results have been intellectually embarrassing. The nonfascist thought of an occultist such as Evola is conceived fascist, while ideas having unmistakable fascist properties often fail to be so considered. This is nowhere more evident than in the treatment of patterns of thought that are somehow insulated from criticism. In the United States, an abundance of revolutionary political thought is just so insulated. Black protest thought is hardly ever considered in a comparative context. More often than not, it is treated as though it were sui generis, a unique product reflecting incomparable experience. Actually, more fascism is to be found in black protest literature than in all the works of Julius Evola —and yet, one is at a loss to find any of it, or any mention of it, in the anthologies of neofascist reflection

It was, I see now on reflection, not unlike alcohol or tobacco: disgusting, at first; pleasurable, with effort; addictive, over time. And perhaps, in the end, a little self-destroying.

The award-winning American TV series Breaking Bad has a scene in its second season set in the murder capital of Ciudad Juárez. In this episode, American and Mexican agents are lured to a patch of desert just south of the border looking for an informant. They discover the informant’s head has been cut off and stuck on the body of a giant turtle. But as they approach, the severed cranium, turned into an IED, explodes, killing agents. The episode was released in 2009. I thought it was unrealistic, a bit fantastic. Until July 15, 2010. In the real Ciudad Juárez on that day, gangsters kidnapped a man, dressed him in a police uniform, shot him, and dumped him bleeding on a downtown street. A cameraman filmed what happened after federal police and paramedics got close. The video shows medics bent over the dumped man, checking for vital signs. Suddenly a bang rings out, and the image shakes vigorously as the cameraman runs for his life. Gangsters had used a cell phone to detonate twenty-two pounds of explosives packed into a nearby car. A minute later, the camera turns back around to reveal the burning car pouring smoke over screaming victims. A medic lies on the ground, covered in blood but still moving, a stunned look on his face. Panicked officers are scared to go near him. The medic dies minutes later along with a federal agent and a civilian. I’m not suggesting that Breaking Bad inspired the murders. TV shows don’t kill people. Car bombs kill people. The point of the story is that the Mexican Drug War is saturated with stranger-than-fiction violence. Mexican writer Alejandro Almazán suffered from a similar dilemma. As he was writing his novel Among Dogs, he envisioned a scene in which thugs decapitate a man and stick a hound’s head on his corpse. It seemed pretty out there. But then in real life some gangsters did exactly that, only with a pig’s head. It is just hard to compete with the sanguine criminal imagination. Cartel thugs have put a severed head in a cooler and delivered it to a newspaper; they have dressed up a murdered policeman in a comedy sombrero and carved a smile on his cheeks; and they have even sewn a human face onto a soccer ball.

I was disappointed. I had got used to the idea that Bobby Boss didn’t exist, that he had been invented by the supporters, an elaborate laundering operation that allowed them to buy tickets, book hotels, even hire guides like Jackie so that they could then go about the business of doing what they had been banned from doing.

In the throes of World War II, the great free-trading Secretary of State Cordell Hull reviewed the misery that America First nationalism had wrought on his world. After the last war, too many nations, including our own, tolerated, or participated in, attempts to advance their own interests at the expense of any system of collective security and of opportunity for all. Too many of us were blind to the evils which, thus loosed, created growing cancers within and among nations; political suspicions and hatreds; the race of armaments, first stealthy and then the subject of flagrant boasts; economic nationalism and its train of depression and misery; and finally, the emergence from their dark places of the looters and thugs who found their opportunity in disorder and disaster.34 Chastened by that memory, the Americans of the postwar era committed themselves to a new kind of world. It’s not a defect of the system that Germany no longer fields a giant Wehrmacht, that Japanese merchant shipping is guarded by American warships and aircraft rather than Japan’s own. It’s not a rip-off that South Korea pays for beef and fruit by selling electronic goods, or that the United States pays for electronic goods by selling beef and fruit. That was the plan all along. Trump talks of “great deals,” but he can feel certain that he has scored a great deal for himself only if he has imposed misery and ruin on his counterparty.

Fear has also been used to carry out a redistribution of wealth—which is to say back under the control of the state, where Putin is chief among a collection of officials whose roles more closely resemble those of Mafia dons than public servants. An American investment banker in Moscow characterizes the newest rich as “thugs” who demand kickbacks of up to 70 percent in all their deals. “We now consider 40 percent average,” he told me under the condition I wouldn’t name him. “Everything’s being sucked out of the economy because they think only about what they can deposit into their offshore bank accounts before they lose their jobs, or worse.” When

The best men came early and died fast. They were the men of the purest ideals and conviction, who came to fight for God. Had they known how it was going to turn out, they wouldn’t have come. The men who came later, responding to the siren song of the violence, were the mercenaries and the riffraff, the vulnerable converts and the lost souls, the thugs in search of a cause, the petty gangsters and the drifters, seeking redemption, identity, meaning. These were not men on whose shoulders you could build a society.

It was obvious that the violence was a protest. It made sense that it would be: that football matches were providing an outlet for frustrations of a powerful nature. So many young people were out of work or had never been able to find any. The violence, it followed, was a rebellion of some kind—social rebellion, class rebellion, something. I wanted to know more. I had read about the violence and, to the extent that I thought about it, had assumed that it was an isolated thing or mysterious in the way that crowd violence is meant to be mysterious: unpredictable, spontaneous, the mob. My journey from Wales suggested that it might be more intended, more willed. It offered up a vision of the English Saturday, the shopping day, that was different from the one I had known: that in the towns and cities, you might find hundreds of police, military in their comprehensiveness, out to contain young, male sports fans who, after attending an athletic contest, were determined to break or destroy the things that were in their way. It was hard to believe. I repeated the story of my journey to friends, but I was surprised by how unsurprised they were. Some acted as if they were disgusted; others were amused; no one thought it was anything extraordinary. It was one of the things you put up with: that every Saturday young males trashed your trains, broke the windows of your pubs, destroyed your cars, wreaked havoc on your town centres. I didn’t buy it, but it seemed to be so. In fact the only time I felt that I had said something surprising was when I revealed that, although I had now seen a football crowd, I had never been to an English football match. This, it seemed, was shocking.