Arguably: Essays by Christopher Hitchens
Page 15
Anyone who has been involved with a death-row prisoner knows the piercing yet dull sense of pity and shame that descends. It’s always the same: the family background that makes you want to weep; the home usually festooned (as in the Sellers case) with deadly weapons; the educational and cultural level that would raise eyebrows in Calcutta or Bogotá; the overworked public defender who had two dimes and two days to make his case; the absence of any useful teacher or priest or shrink or “counselor” until it was too damned late; the occasional thoughtful relative who puts up some dough; the endless hearings and rehearings and then the long, dreary wait for a “stay” of execution that becomes a torture if it comes at all. Sometimes, at the last minute, an intercession from a celebrity or a certified moral authority. And then the tawdry ritual with the needles or the gas or the electric current, and then on to the next.
Often abandoned as an infant by his truck-driving mother and stepfather (his maternal grandfather took his side at trial) and introduced to Satanism by one of his many baby-sitters, Sean Sellers seems to have suffered from a childhood brain lesion and from multiple-personality disorder. Bob Ravitz, the public defender who represented him, was allowed by the state $750 to pay for an expert witness but, on this princely scale, wasn’t able to afford a proper psychiatric evaluation. The extent of the boy’s disorder—several different styles of handwriting, several different names for himself, various delusions, even the ability to switch from left- to right-handedness—was not discovered until he had been on death row for an awfully long time. But the whole point of the appeals procedure, and the whole justification for the grisly business of warehousing condemned people, is to avoid a miscarriage of justice.
In 1992, six years after his trial, a panel of three physicians administered a quantitative electroencephalograph test to the boy, who had become a legal adult while in prison. They discovered the traces of the childhood brain injury, the presence of several “alter” personalities, and the strong likelihood, therefore, that Sean Sellers had not in any sense attained a condition of criminal responsibility when he was tried and convicted.
Here comes the part that causes me to make a low and growling noise, even as I reread it for the dozenth time. In February 1998 the United States Court of Appeals Tenth Circuit finally heard the medical and psychiatric evidence that had gone undiscovered at the initial arraignment. The three judges wrote the following opinion:
Although troubled by the extent of uncontroverted clinical evidence proving Petitioner suffers from Multiple Personality Disorder, now and at the time of the offenses of conviction, and that the offenses were committed by an “alter” personality, we are constrained to hold Petitioner has failed to establish grounds for federal habeas corpus relief. Even though his illness is such that he may be able to prove his factual innocence of those crimes, we believe that he must be left to the avenue of executive clemency to pursue that claim. [My italics.]
So a sober panel of robed figures, calmly reviewing the life-and-death case of a disturbed child, determines in writing that said child may be “factually” or technically innocent, but further determines that this is not really any of its business. A federal district court in Oklahoma had briefly considered Sean Sellers’s case in light of Clinton’s newly minted Antiterrorism and Effective Death Penalty Act (A.E.D.P.A.). This brave new law says that if you don’t present your exculpatory evidence by a given date, then you are too late, mate. However, it wasn’t this provision that doomed the appeal or its successor pleas in higher courts. The “controlling legal authority” here is the decision of the Rehnquist Supreme Court in 1993, known as Herrera v. Collins, where it was baldly stated that the execution of an innocent person is not necessarily a violation of federal constitutional protections. This February, Sellers was led out of his cell and put down like a diseased animal.
Article 6(5) of the International Covenant on Civil and Political Rights states that the “sentence of death shall not be imposed for crimes committed by persons below eighteen years of age.” The United Nations Convention on the Rights of the Child makes the same stipulation. So does the American Convention on Human Rights. The United States has signed the first and third of these treaties, while reserving the right to execute any person except a pregnant woman (presumably out of deference to the natural right of children rather than mothers). It is one of only two nations that have yet to ratify the U.N. Convention on the Rights of the Child. The other nonsignatory is Somalia, for reasons you probably don’t want to think about. Even Iran and Saudi Arabia have ratified the U.N. Convention. So astoundingly at variance with the international community is the position of the American state that in 1997 the U.N. Commission on Human Rights asked its special rapporteur to visit this country, to seek meetings with high officials, and to report back. At once, there was a titanic outcry from Senator Jesse Helms and others. What is this? We monitor other people’s violations. How dare you ask to inspect ours?
Adults sentenced to death in this country are almost always vicious creeps, pitiable failures, or innocent losers. (Recall the instance of Anthony Porter, freed from seventeen years on death row this February after a Northwestern University journalism class did a project on his case by pure chance and discovered what the prosecutors and the judges had not: that he could not possibly have committed the double murder. For one thing, the more plausible suspect confessed to the crime, the sort of fact a good prosecutor is trained never to overlook. Mr. Porter has an I.Q. of 51 and is, in his way, a child also.) But the children condemned to death are losers in a category all their own. A decade ago, The American Journal of Psychiatry published an investigation, using a sample of four states, that covered juveniles on hold for execution. There were fourteen of them. Only two of these had I.Q. scores higher than 90.
Every one of them had suffered severe head trauma during childhood. All had deep psychiatric problems; only two had managed to grow up without extreme physical or sexual abuse, and five of them had undergone this at the hands of family members. Only five of them had been evaluated by psychiatrists before standing trial. (In case you wonder, yes, a disproportionate number of them were African-American. I don’t think that Master George Stinney—see above—would have been roasted by the state of South Carolina even in 1944 if the same hadn’t been as true of him as it was untrue of his victim.)
Very often, in fact, these minors are in trouble—real bad trouble—because they were the ones too slow or too panicked to flee the scene, or because they were used by cynical older criminals as patsies or decoys. Joseph John Cannon, executed in Texas in April of last year, was illiterate, brain-damaged, sexually scarred, and heavily addicted when they caught him, at the age of seventeen. He had attempted suicide at age fifteen, and told his interviewers that he could not remember anything good that had ever happened to him. Well, it was apparently the job of the state of Texas to make sure that this unbroken record was maintained. (During his execution by lethal injection, which took place over the objections of His Holiness the Pope, who was overruled by Governor George W. Bush, the needle “blew out” of Cannon’s arm and the witnesses had to wait while a drape was brought in and a “new” vein was found.)
And the irony was not at Joseph John Cannon’s expense. It may seem odd, to some people reading this column, that the United States joins Yemen and Pakistan in putting down its troublesome young, and that it reads lectures on human rights to other countries while refusing to ratify treaties which most civilized societies regard as the ABCs of law. But I doubt Joseph John Cannon would have seen the joke. He probably never realized that he was living in the land of the free and the home of the brave to begin with. And soon he wasn’t. And a country with a positive glut of lawyers and grief counselors and spiritual-awareness artists and fancy shrinks will continue to wonder what is wrong with kids these days.
(Vanity Fair, June 1999)
In Defense of Foxhole Atheists
ONE MONDAY IN MAY, I was setting off from Washington to Colorado Springs, hom
e of the United States Air Force Academy. I had kindly been invited by the academy’s “freethinkers association,” a loose-knit group of cadets and instructors who are without religious affiliation. As I was making ready to depart, and checking my e-mail, I found I had been sent a near-incredible video clip from the Al Jazeera network. It had been shot at Bagram Air Force Base last year, and it showed a borderline-hysterical address by one Lieutenant Colonel Gary Hensley, chief of the United States military chaplains in Afghanistan. He was telling his evangelical audience, all of them wearing uniforms supplied by the taxpayer, that as followers of Jesus Christ they had a collective responsibility “to be witnesses for him.” Heating up this theme, Lieutenant Colonel Hensley went on: “The Special Forces guys, they hunt men, basically. We do the same things, as Christians. We hunt people for Jesus. We do, we hunt them down. Get the hound of heaven after them, so we get them in the kingdom. Right? That’s what we do, that’s our business.”
The comparison to the Special Forces would seem to suggest that the objects of this hunting and hounding are Afghans rather than Americans. But it’s difficult to be certain, and indeed I am invited to Colorado Springs partly because chaplains there have been known to employ taxpayer dollars to turn the hounds of heaven loose on their own students and fellow citizens. As the Bagram tape goes on, however, it becomes obvious that Afghans are the targets in this case. Stacks of Bibles are on display, in the Dari and Pashto tongues that are the main languages in Afghanistan. A certain Sergeant James Watt, a candidate for a military chaplaincy, is shown giving thanks for the work of his back-home church, which subscribed the dough. “I also want to praise God because my church collected some money to get Bibles for Afghanistan. They came and sent the money out,” he beamingly tells his Bible-study class. In another segment, those present show quite clearly that they understand they are in danger of violating General Order Number One of the U.S. Central Command, which explicitly prohibits “proselytizing of any religion, faith, or practice.” A gathering of chaplains, all of them fed from the public trough, is addressed by Captain Emmit Furner, a military cleric who seems half in love with his own light-footed moral dexterity. “Do we know what it means to proselytize?” he asks his audience. A voice from the audience is heard to say, “It is General Order Number One.” To this Sergeant Watt replies: “You can’t proselytize but you can give gifts.… I bought a carpet and then I gave the guy a Bible after I conducted my business.” So where’s the harm in a man who is paid by the United States government to be a Christian chaplain strolling condescendingly through the souk and handing out religious propaganda as if it were a handful of small change or backsheesh? Probably not much more damaging to the war effort, or insulting to Afghan sensibilities, than the activities of the anonymous torturers who have been found operating elsewhere on the Bagram base. But it is taking the ax to the root of the United States Constitution, never mind General Order Number One. (Neither of these seems to be in force locally: No action against the uniformed missionaries has been taken.)
The film was originally shot by Brian Hughes, a maker of documentaries and a former member of the United States military who had fought in the Gulf War. It was made available to James Bays, one of Al Jazeera’s more experienced Afghan reporters. By the time I had landed in Colorado Springs, later that day, I expected that the thing would have become a national story and that the cadets, perhaps most especially the freethinkers club, would be talking about it. But I was mistaken twice. Only a few fringe anti-war malcontents had made anything of this outrageous clip, and there was a general shrug when I mentioned it. “That sort of thing happened to me a lot in Afghanistan,” I was told by Carlos Bertha, a veteran of the war who now teaches philosophy to cadets and who helped organize my talk. “I used to complain and sometimes the word would come down to lay off, but it was always ready to start up again.”
He was talking, however, about in-your-face Christian-fundamentalist displays at the entrance to the chow hall. Perhaps local Afghan hired helpers would have to see these, too, but the propaganda wasn’t being inflicted directly on them. So the question becomes two related questions: Is there a clique within the United States military that is seeking to use the wars in Iraq and Afghanistan as an opportunity to mount a new crusade and to Christianize the “heathen”? And does this clique also attempt to impose its beliefs on young Americans in uniform, many of whom may even be Christian already? If the answer to either question is “yes,” then we are directly financing the subversion of our own Constitution and inviting a “holy war” where we will not be able to say that only the other side is dogmatic and fanatical.
To take the questions in reverse: A few years ago I wrote a book that mentioned an astonishing state of affairs at the Air Force Academy. But don’t take my word for it. An official USAF panel of inquiry, reporting in 2005, admitted that the commandant of cadets, Brigadier General Johnny A. Weida, had sent out an academy-wide e-mail reminding all hands of the upcoming and exclusively Protestant National Day of Prayer. He had further informed cadets that they were “accountable to their God” and came up with an ingenious call-and-response chant that went like this: “Jesus … Rocks!” Evidently quite a warrior. The head football coach, Fisher DeBerry, had improved on this only slightly by staging locker-room prayer-pleas to “The Master Coach” and hanging out a banner that read, “Team Jesus.” A screening of Mel Gibson’s incendiary, Jew-baiting homoerotic extravaganza, The Passion of the Christ, had flyers in its favor placed on every seat in the Air Force Academy dining hall. A Pentecostal chaplain warned cadets that they should accept Christ or “burn in hell.” About the latter incident, the Air Force investigative panel decided to be lenient, on the perfectly good grounds that such language is “not uncommon” in this denomination. And that, I suspect, is part of the problem to begin with: Unexamined extremist Christian conservatism is the cultural norm in many military circles. One Lutheran chaplain at the academy, Captain Melinda Morton, resigned from the service after being transferred for protesting that the evangelical pressure was “systematic.” And, despite the tolerance for Pentecostal hellfire rants, by no means all forms of expression could be indulged; a nonbelieving cadet was forbidden to organize a club for “freethinkers.”
That has now changed as a result of the indoctrination scandal, which is why I was able to be at the Springs. The academy’s chaplains still would not allow our meeting to take place on the base, but that was fine by me, as it meant we could all meet out of uniform at the Old Chicago pub downtown. The last survey of student opinion found that of the 4,400 cadets, 85 percent were Christian of one kind or another, 2 percent were declared atheists, 1.5 percent were Jewish, 0.4 percent Muslim, 0.3 percent Hindu, and—note this—9.3 percent either indicated no allegiance or identified themselves as “other.” According to all measurements of opinion, the latter is the fastest-growing minority in the United States, and only slightly under-represented at the Air Force Academy. (The Pew report on the subject says that unbelievers in the armed services overall represent a higher percentage than that of the general population: This would track with my experience and disprove that silly old line about there being no atheists in foxholes.)
I am still not going to give any real names of cadets attending my little event: There were about twenty of them, mostly males. Two of the group, one Baptist and one Mormon, had given up their faith since enlisting at the academy. The others fluctuated between doubt and agnosticism and straight-out unbelief. They were good-humored, outspoken, and tough-minded: the sort of people who make you proud of being defended by a volunteer military. According to most of them, the situation had improved since the last scandal, or rather because of it. In an acronym-dominated world, the school’s SPIRE (Special Programs in Religious Education) could now include meetings for unbelievers, but even so an S.C.A. (Scheduling Committee Action) had to be approved before they could be allowed to meet with your humble servant in a pub overlooked by Pikes Peak. It seemed weird to me that people willing to
fight and die for the United States should be treated as if they were children (or do I mean members of a “flock”?).
They all told me that they felt quite able to stand up to peers and community members who wanted to evangelize them. (The Colorado Springs area is home to James Dobson’s “Focus on the Family” campaign, as well as to the fragrant Reverend Ted Haggard, crusader and, when entwined with male hookers, meth buyer as well.) What they would object to would be evangelizing from higher up. And there is ever stronger reason to think that, at the Pentagon, the fish rots from the head. It emerges that during the invasion of Iraq, one of Donald Rumsfeld’s directors of intelligence, Major General Glen Shaffer, began to attach fiery biblical excerpts to the photographs that accompanied the daily briefings. For example, on one document delivered to President Bush by Rumsfeld there was a picture of an F-14 “Tomcat” on the deck of a carrier, with the accompaniment of verses from Psalm 139: “If I rise on the wings of the dawn, if I settle on the far side of the sea, even there your hand will guide me, your right hand will hold me fast, O Lord.” Over a photograph of Saddam Hussein appeared the words, from the First Epistle of Peter: “It is by God’s will that by doing good you should silence the ignorant talk of foolish men.” (I pause to note that this suggests that General Shaffer had no idea what hellishness Saddam Hussein had actually, apart from his inexplicable failure to accept Jesus as his personal savior, been responsible for.)