Quotulatiousness

June 20, 2023

“Mendicino is a dead minister walking, and we suspect he knows it”

Filed under: Bureaucracy, Cancon, Government, Law — Tags: , , , , — Nicholas @ 03:00

Belated (from me, not from them) section from this weekend’s update from the editors at The Line:

Paul Bernardo and Karla Homolka

Though you may find this hard to believe, based on what’s above, we were paying attention to some other things this week. The Ottawa vortex of ridiculousness continued at its usual clip. The government continues to try and find a defensible position on Paul Bernardo’s prison transfer to a medium-security prison. Alas for Mr. Trudeau, he’s been hit by a double-whammy of bad luck. Bernardo is an emotional trigger point with probably no rival across Canada. And the PM’s point man on this file is the hapless (!) Marco Mendicino, minister of Public Safety.

Let’s be clear: your Line editors are far too Vulcan-like to possess strong feelings about the transfer of Bernardo. We are of the right age to have grown up during the era of the Bernardo rapes, murders and eventual trial. He was the boogeyman of our youth. That being said, the important thing is that he dies miserable and alone behind bars. We aren’t particularly invested in which particular prison this happens. If there was a sensible reason for him to be moved to the Quebec facility, hey, whatever. He can rot in any suitable prison as far as we’re concerned.

The issue here, and it’s ridiculous that we have to spell this out, isn’t the transfer itself. Nor are we calling upon Trudeau or the federal government to become intimately involved in decision-making for prisoners, even high-profile ones. The only thing that turned this into a huge story was the latest peek it gave us into the Trudeau government. We have been confronted with — surprise! — more incompetence and dysfunction.

Mendicino’s staff had been repeatedly told about the pending transfer; no one told the boss. The PMO had been told, too. No one told that boss, either. Why tell the boss? So that they don’t get caught flatfooted by a scandal. This is basic issues management and internal communications, and we’re being shown, yet again, that the government is terrible at this. And, absurdly, Mendicino apparently has some of the best and brightest providing the adult supervision he so clearly needs: veteran political staffers were sent to his office after he beclowned himself during the gun-control fiasco a few months ago.

And this is the problem. We don’t care which cell holds Bernardo as he slides closer to hell. We do care about yet another data point in a pattern that has emerged with this government: they aren’t on top of their files, their offices aren’t well run, ministers aren’t properly briefed, and there seems to be zero accountability anywhere in this process. It was left to the Ottawa Parliamentary Press Gallery to hunt down Mendicino like ravenous cheetahs on a wayward gazelle after Mendicino had promised to brief them, and then no-showed. He also promised to brief them again later on Thursday, and failed to show up that time, too.

We know, we know. It’s hard to believe he’d lie. Marco Mendicino? An incompetent bullshitter? Say it ain’t so.

Mendicino is a dead minister walking, and we suspect he knows it. The government is obviously hell bent on getting to the summer break without sacking the minister, because to sack him, despite his manifest and repeated failings, would be to admit said failings, and this government will never do that. If they can get to the break, they can shuffle him off to the sweet oblivion of an obscure ministry, or even the back benches later on this summer. This is just the latest example of what Line editor Gerson has observed about these guys: tactically smart, but strategically dumb.

And, ahem, call us hopelessly naïve, but maybe the politics isn’t the point here? Canadians ought to have someone in the job of Public Safety minister — kind of an important role, you’ll agree — who is competent and well-supported by excellent staff. Instead we get this shitshow and frantic politicking to avoid handing the opposition a one-day media-cycle victory. It’s a bad look on the government. But it’s nothing we didn’t already know, we guess. They aren’t here to serve Canadians. They’re here to save themselves.

MAC Operational Briefcase (the H&K We Have at Home)

Filed under: History, USA, Weapons — Tags: , , , , — Nicholas @ 02:00

Forgotten Weapons
Published 3 Mar 2023

Note: This video was proactively deleted to avoid a channel strike when YouTube went nuts over suppressors. I am reposting it today since they have rolled back those policy changes.

If a swanky outfit like H&K can make an “Operational Briefcase” with a submachine gun hidden inside it, then you can bet Military Armament Corporation is going to do the same! MAC made these briefcases for both the M10 and M11 submachine guns, and made a shortened suppressor for the M10 pattern guns to fit. They actually have a distinct advantage over the H&K type by fitting a gun with suppressor — but a distinct disadvantage in the exposed trigger bar on the bottom of the case, with no safety device of any kind.

Note: Possession of the briefcase with a semiauto MAC-type pistol that fits it is potentially seen as constructive possession of an AOW. A machine gun can be legally fitted in the case, but a semiauto pistol in it is considered a disguised weapon, and thus requires registration as an AOW.
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QotD: When kings and emperors become gods

Nothing in ancient religion strikes my students as so utterly strange and foreign as that idea [of divinized kings and emperors]. The usual first response of the modern student is to treat the thing like a sham – surely the king knows he is not divine or invested with some mystical power, so this most all be a con-job aimed at shoring up the legitimacy of the king. But as we’ve seen, the line between great humans and minor gods is blurry, and it is possible to cross that line. It is not necessary to assume that it was all an intentional sham.

Divine rulership was not universal however – it was subject to cultural context. In Egypt, the Pharaoh was the Living Horus, a physical incarnation of the divine; when he died he became Osiris, the ruler over the underworld. The mystery of the duality whereby a Pharaoh was both a specific person (and might be a different person in the future) but also the same god each time seems to owe something to the multipart Egyptian conception of the soul. Naram-Sin, an Akkadian King (2254-2218 B.C.) represents himself as divine (shown by his having horns) on his victory stele; future kings of Akkad followed suit in claiming a form of divinity, albeit a lesser one than the big-time great gods.

But in Mesopotamia, the rulers of Akkad were the exception; other Mesopotamian kings (Sumerian, Babylonian, etc) did not claim to be gods – even very great kings (at least while alive – declaring a legendary ruler a god is rather more like a divine founder figure). Hammurabi (king of Babylon, c.1810-c.1750 B.C.) is shown in his royal artwork very much a man – albeit one who receives his mandate to rule from the gods Shamash and Marduk. Crucially, and I want to stress this, the Achaemenid kings of Persia were not considered gods (except inasmuch as some of them also occupied the position of Pharaoh of Egypt; it’s not clear how seriously they took this – less seriously than Alexander and Ptolemy, quite clearly). The assumption that the Persians practiced a divine kingship is mostly a product of Greek misunderstandings of Persian court ritual, magnified in the popular culture by centuries of using the Persian “other” as a mirror and (usually false) contrast for European cultures.

But the practice that my students often find most confusing is that of the Roman emperors. To be clear, Roman emperors were not divinized while they were alive. Augustus had his adoptive father, Julius Caesar divinized (this practice would repeat for future emperors divinizing their predecessors), but not himself; the emperor Vespasian, on his deathbed, famously made fun of this by declaring as a joke, “Alas! I think I’m becoming a god” (Suet. Vesp. 23.4). And yet, at the same time, outside of Rome, even Augustus – the first emperor – received cult and divine honors, either to his person or to his genius (remember, that’s not how smart he is, but the divine spirit that protects him and his family).

I think it is common for us, sitting outside of these systems, to view this sort of two-step dance, “I’m not a god, but you can give me divine honors in the provinces and call me a god, just don’t do it too loudly” as fundamentally cynical – and to some degree it might have been; Augustus was capable of immense cynicism. But I think it is possible to view this relationship outside of that cynicism through the lens of the ideas and rules we’ve laid out.

Bret Devereaux, “Collections: Practical Polytheism, Part IV: Little Gods and Big People”, A Collection of Unmitigated Pedantry, 2019-11-15.

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