The Truth-Seeker’s Blog: A Philosopher and Theologian Investigating Reality

Monday, April 6, 2026

Add Black Catholic to my Perennial Soul

I don't know that I need to justify anything, but I am sure that people will be curious, (and I have talked a lot of mess about Roman Catholicism in the past) so I have written this out for clarity and understanding. From the outset, my decision to become formally initiated into Catholicism was a practical one first, and foremost--so that I can teach Theology, so that I can do moral things like take care of my family, feed my daughter in the most expensive city (or one of the most) in the U.S. etc. There might be some question to why one would need to become Catholic in order to teach Theology/Religon, and that is a legitimate question for one outside the familiarity with the territory. Here is the main reason: If you want to teach Theology/Religion at some institution private-religious (e.g. High School, College, or University) or public-secular (e.g. High School “World Religions” or University: Religious Studies) outside of Catholicism in Los Angeles area, then your only hope will be at an Evangelical private institution (High School or Collegiate). And with the exception of some colleges/universities, that aside—concerning secondary education, they (Evangelicals) all have extremely conservative "Statements of Faith" that you have to eliminate yourself on by the conservative and fundamentalistic way they frame their application questions--or you can lie about “the Bible having no errors”, and then probably get eliminated later anyway when they find you out. Another reason why, is because I am 5 classes away from a second MA from a Catholic University. (While one could focus on Hinduism, per se, and not do a whole lot of other things Catholic, Protestant Evangelical institutions will see the term "Catholic" and immediately toss out your application--although, they'd really freak out if they saw (hypothetically speaking) what I primarily focused on was Hinduism ;). Another response to the "why?"-question, is because, here in Los Angeles, (probably not that unbelievable if you know anything about academia these days) Secondary Ed., High School Theology/Religion Teachers can actually make more money than I can annually, by working at three jobs: one University, a college, and a secondary education job--and that's simply by just working one job in comparison to my slaving away in the predatory Capitalist city of Los Angeles for a minimal paycheck.

However, my initiation could be (and is also being) justified in other ways. I was not initiated into just Catholicism, I was initiated into Black Catholicism. There are several nuances in asserting that, including the fact that I have a daughter that is bi-racial (technically tri-racial: Black, White, and Thai), that will need to be connected (as it is my duty as a parent, and a white parent to do so) with the Black Liberation religious traditions of her ancestors. Although, because I was raised in white evangelical protestantism, rejected it and escaped, and became part of the Black Protestant traditions of the South, Black Liberative Protestantism, will always be a part of me—and to this day, I am still probably most influenced by and indebted to, the Protestant (and Father) of Black Liberation Theology, James Hal Cone.

That being said, as a philosopher, (a perennialist), and an ecumenical theologian/liberation theologian, there are a thousand and one ways to justify this type of decision based on Roman Catholicism's Lumen Gentium, their Gaudium et Spes, (which has implications for laity, and people outside the faith), their Nostra Aetate, which Thomas Rausch writes in his Systematic Theology: A Roman Catholic Approach that, it is "...the second Vatican Council's Declaration on the Relation of the Church to Non-Christian Religions..." (Rausch, 41). He also says about it, that, "It called Catholics to a new respect for religious pluralism, noting that other religions often reflect a ray of that truth that enlightens all people. And it encouraged Catholics to dialogue and cooperate with the followers of other religious traditions (NA2). Thus to enter into inter-religious dialogue is itself a religious act, seeking out the truth that may embodied in another religious tradition" (Rasuch, 41-42). So, for many examples like this, and there are a ton more, based on the progressive Comparative Theological efforts of Roman Catholicism, etc. and so forth, there is plenty of prima facie or conditional justification for this type-path being one that facilitates harmony and progress via the institutions of Roman Catholicism, given my situation and predicament, and theological/philosophical commitments and allows for a fairly consistent picture.

On the other hand as a liberationist thinker/theologian, and a white person rooted in (and allied to) the Black Liberation, and Black Christian traditions, with honor, I can say that I have been accepted amidst the Black Catholics, and they have been very good to me.

Something noteworthy to discuss about Black Catholics, is that we typically associate Catholicism, with its imperial history (and rightfully so...) of conquest, and pillage, culture-stripping, etc. However, it remains the case, that Black Catholics *do indeed* have a rich history in Africa prior to European body snatching via the Mid-Atlantic Slave Trade, and the full effects of colonialism taking place in Africa.

As the scholar Albert J. Raboteau writes in his Slave Religion: The 'Invisible Instituion' in the Antebellum South that, "THE ENSLAVEMENT of an estimated ten million Africans over a period of almost four centuries in the Atlantic slave trade was a tragedy of such scope that it is difficult to imagine, much less comprehend. When these Africans were brought to slavery in the mines, plantations, and households of the New World, they were torn away from the political, social, and cultural systems that had ordered their lives" (Raboteau, 4). And this is true, no matter how morally atrocious we paint the historical picture, it will never do it justice to just how diabolically evil, immensely traumatizing, sadistically cruel, utterly repulsive, etc. and so on, that chattel slavery actually was, and is. However, despite these despicable and hard facts about the nature of chattel enslavement and the Atlantic Slave Trade, Raboteau continues to say that despite the broken customs, languages, families, and way of life in general, Something African, persisted onward. Raboteau writes, "In the New World slave control was based on the eradication of all forms of African culture because of their power to unify slaves and thus enable them to resist or rebel. Nevertheless, African beliefs and customs persisted and were transmitted by slaves to their descendants. Shaped and modified by a new environment, elements of African folklore, music, language, and religion were transplanted in the New World by the African diaspora" (Raboteau, 4). However, despite this, African to Afro-American religious and cultural hold-fasting remained, and still remains a constant. As Raboteau writes, "One of the most durable and adaptable constituents of the slave's culture, linking African past with American present, was his religion" (4).

But note, "It is important to realize, however, that in the Americas the religions of Africa have not been merely preserved as static 'Africanisms' or as archaic 'retentions.' The fact is that they have continued to develop as living traditions putting down new roots in new soil, bearing new fruit as unique hybrids of American origin. African styles of worship, forms of ritual, systems of belief, and fundamental perspectives have remained vital on this side of the Atlantic, not because they were preserved in a 'pure' orthodoxy but because they were transformed" (4) Raboteau argues that the reason this happened was due to the African reverence for a spiritual world, and spiritual power. "Adaptability, based upon respect for spiritual power wherever it originated, accounted for the openness of African religions to syncretism with other religious traditions and for the continuity of a distinctively African religious consciousness" (4-5). Therefore, Raboteau concludes, "At least in some areas of the Americas, the gods of Africa continued to live--in exile" (5). I don't know of any thoughtful person that might say this, but a superficial person might very well say, "Show me the evidence! Where is the evidence for this?" Well, there is plenty of evidence just about everywhere for this, so look around! And with something as widespread as the Atlantic Slave Trade, with the sheer number of human beings involved, women, children, men, and elderly packed like sardines on ships, and with the Mid-Atlantic Slave Trade existing for so many years, it shouldn't be surprising that the evidence is not just in one place to point to. But, since this writing is about Black Catholicism rooted in Africa, it is the case that my focus will be on Black Catholicism as it relates to African religious syncretism, and African cultural roots (opposed to Islam, opposed to Protestantism, etc.).

Raboteau writes, "Common to many African societies was belief in a High God, or Supreme Creator of the world and everything in it" (8). Also worth mentioning, and perhaps more important in many African cultures, were the "lesser gods". The lesser deities/spirits/ancestors tended to be more involved in human affairs. As Raboteau states of these "lesser gods," and "ancestor-spirits"--that they "...were actively and constantly concerned with the daily life of the individual and the affairs of society as a whole" (8). Concerning the aggregate of African religion, according to Raboteau, "Occasionally individuals and communities did pray to the High God but sacrifice to [the High God] was rare; it was generally the other gods and the spirits of deceased ancestors who received the most attention, since they had been delegated to attend to 'the affairs of [hu]mankind'" (8-9). Raboteau continues, "Usually, in the traditional religions of West Africa the High God is the parent of the other and lesser gods, who are sometimes seen as mediators between man and God" (9). I could go on, and on, about concrete examples of this from Yoruba, the Ibo, the Bakongo/Kongo/Bantu, etc. and so forth. But for now, the relevance between Roman Catholicism (in particular, Black Catholics) is the parallel between the lesser deities and the role in which they play for the individual subject, or ethical agent.

Some noteworthy examples of this African syncretism in caveats of Catholicism are: Candomblé, Santeria, Shango and Vaudou. As Raboteau notes, African religion indubitably underwent a shift, and evolution (as an effect of chattel slavery, and having your entire world and way of life stripped from you). Yet, "Still, much remained, and particularly in Latin America the gods lived on in the beliefs and rituals of the slaves' descendants. Candomblé in Brazil, [S]anteria in Cuba, [S]hango in Trinidad, and [V]audou in Haiti, all latest to the vitality and durability of African religious perspectives" (16). And in this, Raboteau, wants to emphasize the African-religious "continuity of perspective" which (among other elements) is one of the most important or noteworthy assertions to make about one of the potent elements of African religion that remains. Why? Well, this is due to the "...fact that cults of particular African gods, such as Shango or Elena, have been transmitted to the New World" (16). As Raboteau astutely writes, "For new as well as old gods have come to be worshipped by Afro-Americans, but the new, like the old, have been perceived in traditionally African ways" (16).

The Widespread Salience of African Religious Syncretism with Catholicism

Also noteworthy about ethnic demographics, and the widespread salience of syncretism historically as it relates to Roman Catholicism, Raboteau writes referencing the periods 1888 through 1852,

"Over this period of three centuries slaves were brought at various times from he Western Sudan, Guinea, Angola, Congo, and Mozambique. The Yoruba, Fon, Fanti, Ahanti, Hausa, Tapa, Mandinke, Fulbe, and Bantu peoples were all represented on the slave ships sailing into the Bay of All Saints, Bahia, which for two centuries served as the main port entry. Among the slaves, traditional African beliefs (and, to a degree, Islam) continued to exist and were syncretized with Portuguese Catholic and Indian beliefs into new Afro-Brazilian forms, which came to be known as [C]andomblé in Bahia, as [M]acumba in Rio de Janeiro, and as [S]hango or [C]atimbo in northeastern Brazil" (18).

Many of these African forms of religion began to blend with Catholicism, while Africans in the diaspora began making it their own. [Although, it is important to note, that many aspects of early Christianity, particularly in Africa (e.g. St. Augustine, e.g. St. Monica) have an immensely African-Indigenous (pre-colonial) nature, or "feel" (for lack of a better word) to them. For more on this, see my most recent publication that is out titled Unearthing Evidence for St. Augustine's Racial Blackness and Paralleling...]. Nevertheless, in many cases these religions began to blend their deities with Catholic saints--or perhaps more strongly, as Raboteau descriptively of the process, as the "...identification of the gods with Catholic saints" (21). In support of this, some of the evidence supported here by Raboteau references Shango. "Many of the gods or 'powers' worshiped in [S]hango are not of African but of Trinidad origin. Eshu, Ogun, Yemanja, and Shango are worshiped but the myths attached to the gods in Africa have either disappeared or been replaced by Catholic hagiography in Trinidad" (21). Although an exception to this is rooted in a Yoruba legend. Raboteau notes, "There is an interesting trace of one Yoruba legend about the god Shango. Shango, it is said, has a sibling by the name of Oba Koso (identified with St. Anthony)" (21).

Also noteworthy to the ties between African religion and way of life to that of Roman Catholicism, is that there is also an African persistence made manifest within the "...Afro-cuban cult of [S]anteria" (21). Raboteau writes, "The most immediately apparent innovation that [S]anteria, [S]hango, and [C]andomblé have brought to African theological perspectives is the identification of African gods with Catholic saints. Initially, the veneration of saints must have provided the slaves with a convenient disguise for secret worship of African gods" (22). According to Raboteau, another factor lies in the flexibility within African religious culture to accept without hostility "...'foreign' gods of neighbors and of enemies" (22). Perhaps this likely also had to do with more fluid, and less rigid worldviews than Westerners have with our either/or thinking(?). And in support of the forgoing, "It has not been unusual for one people to integrate the gods of another into their own cult life especially when social changes, such as migration or conquest, required mythic and ritualistic legitimation" (22).

Here is another interesting point that Raboteau makes which is less explicitly saying something about the diversity within Catholicism. He writes,

Furthermore, Catholic popular piety has long been open to syncretism with 'pagan' belief and practice. No fundamental contradiction existed between veneration of the Virgin Mary and the saints in Catholic piety, on the one hand, and devotion to the [O]risha and [V]odun in African religions, on the other. The Portuguese, Spanish, or French colonists appealed to the saints for succor, he lit candles to honor them, knelt before their images, observed their feast days, and trusted them as intermediaries between him and his God. And while, doctrinally, the Holy Trinity was most blessed and alone deserving of all worship, in practice the line between veneration and adoration was frequently crossed in popular devotion to the Virgin and the saints. Catholic notions about the role of Christ, Mary, guardian angels, and patron saints as intercessors with the Father in heaven for men on earth proved quite compatible with African ideas about the intervention of lesser gods in the day-to-day affairs of human life, while the supreme god remained benevolent and providential but distant (22-23).

Also worthy to mention is the consistency in logic, in making this "lesser deity" to Catholic saints leap (if we can call it that in relevant cases); or syncretism (in those cases); or all out replacement (in the other cases). "The logic of particular identifications between [O]risha and saint seems to have been based sometimes on the similarity of powers assigned to them" (23). Some examples of this that Raboteau gives are of St. Barbara, St. Peter, St. George, St. Francis, St. Patrick, and many other Judeo-Christian religious or Biblical figures or characters. Let's start with our first mention: "St. Barbara, for example, the protectress against thunder and lightning, was identified in Bahia with Shango, god of thunder and lighting, despite the difference in gender" (23). Another is that of St. Peter (but also correlates with the Judeo-Christain devil). "The malevolent aspect of Eshu-Elegba led to his identification with the devil at Bahia and Trinidad, while in Cuba his role as divine messenger, the 'opener of roads,' caused him to be matched with St. Peter, 'keeper of the keys' to the Kingdom of Heaven" (23). Another, that I didn't mention is St. Raphael. As Raboteau writes, "St. Raphael, the archangel who in the Bible heals Tobit, is known in [S]anteria as Osanyin, the god of healing, who dispenses cool medicinal leaves" (23).

Raboteau also notes other "iconographic" parallels between African deities and the Catholic saints. "For example, Oshossi, god of the hunt, is known as St. George or as St. Michael the archangel, both traditionally depicted in Christian iconography as warriors with swords in hand. In Cuba, Orunmila, the god of divination, is also called St. Francis, perhaps because Francis is traditionally pictured wearing a rosary, which resembles the opele chain used in Ifa divination" (23). Another hugely significant syncretism, is that, of Virgin Mary and Yemoja. "Yemoja, mother of the gods and of the waters, has been syncretized with the Virgin Mary under several of her titles. Correlations are also made between Ogun and St. John the Baptist; Shun and the Virgin of Cobre (patroness of Cuba)..."(24). Furthermore, Raboteau notes that, "In Trinidad, according to herskovits, the names of gods and saints are hyphenated in common usage, e.g., 'Ogun-St. Michael,' and they are referred to interchangeably when, for instance, a picture of John the Baptist is identified as a picture of Shango" (24).

While that was not exhaustive, it does provide some potent examples, and also this is only one dimension of the religious syncretism between Catholicism and African religion or way of life as it relates to lesser deities and the Catholic Saints. There are other examples that parallel to the materialistic, this-worldly nature of African religion. "Candles, crucifixes, and chromolithographs are blended with rituals associated with African gods. In Trinidadian [S]hango, for example, the annual ceremony of the shangoists, which lasts for four nights, 'begins with a prayer meeting in which an incense burner, lighted candles, Catholic prayers, original prayers, and the dismissal of Eshu-Satan are the important elements. Ogun-St. Michael is then summoned with one of his drum rhythms... Other male powers, followed by the female powers, are then invited.'"(24).

African Religious use of Godparents Converging with Roman Catholicism in African-Christian Religious Syncretism:

"In [C]andomblé the drums themselves are offered sacrifice and even baptized in the presence of godparents according to Catholic ritual" (24). This is interesting, as I was required two godparents in my initiation, and my baptism, and leading up to it in the process for around a year, with the Black Catholics, and their guidance was very much a big part of the process.

More on African Religious Syncretism in Roman Catholicism and Christianity in General from Raboteau

Raboteau writes, "Syncretism arises from the fact that 'cult members are simultaneously worshipers of the African gods and communicants of the Catholic Church' and see nothing strange about being so" (24). However, on the other hand, Raboteau tries to drive home the point that syncretism might be too strong of a word in some cases, as it implies some sort of assimilation or giving in on the part of the African religious or cultural identity aspect. But, this is not always the case. "While African gods have been identified with Catholic saints, it is Ogun, for example, who possesses, not St. Michael. And while Catholic liturgical calendars have replaced African ones, on the feast days of the saints the gods are fed with African-style sacrifice" (25) To further drive the point, Raboteau makes it clear,

On the deepest levels the parish church and the cult house remain parallel and separate. Even with the addition of Catholic forms, the African provenience of worship in the cult houses is clear. As anthropologist Michel Laguerre has pointed out in reference to Haitan [V]audou, syncretism between Catholicism and Afro-American cults has largely been a syncretism of material and magic. Blessed objects (candles, pictures, holy water), gestures, and prayers have been appropriated from Catholicism for use in the cults because they are believed to posses magical power. To add the power of Christianity to that of African cults made sense, for 'it is better to reply upon two magics instead of one'" (25)

Another important event in Christianity and African Religion's Syncretism, was the use of it for a full fledged African religion. Legislation was passed, the Code Noir in 1685 which required that enslaved person must be taught and baptized within around a weeks time (eight days) after their arrival. In the context of this practice lived out, let's leap forward almost 40 years. "Thirty-seven years later, Fr. Jean Baptiste Labat objected that slaves used Christianity to disguise their African beliefs: 'The Negroes do without qualm, what the Philistines did; they put Dagon with the Ark and secretly preserve all the superstition of their ancient idolatrous cult alongside the ceremonies of Christianity'" (25). And also, other complaints were charged: "In a decree of the Conseil du cap of 1761 the clergy were still complaining that the slaves were guilty of mingling 'the Holy utensils of our religion with profane and idolatrous objects" and of altering 'the truths and dogmas of religion'" (25).

I say all of this, not to say, that the Black Catholics that I have recently been initiated into, fulfill every historical example of religious syncretism and/or persisted in every African way that dominates Catholicism. But, there is generally, a very clear difference between majority member Catholics, (usually white in the U.S. in our day) vs. minority member Catholics in the U.S. (in this case: Black Catholics). And, I am always happy to stand alongside my Black neighbors no matter the religion, no matter the denomination, and become one with the downtrodden and oppressed of society to be apart of the fight for justice and goodness.

Works Cited and Other Resources:

Raboteau, Albert J. "Slave Religion: The 'Invisible Institution' in the Antebellum South. Oxford University Press, 2004.

Resources for your own research:
Candomblé: [https://www.npr.org/sections/parallels/2013/09/16/216890587/brazilian-believers-of-hidden-religion-step-out-of-shadows]

Santeria: [https://www.britannica.com/topic/Santeria]

Shango: [https://www.britannica.com/topic/Shango]

Vaudou: [https://www.britannica.com/topic/Vodou].

Wednesday, April 1, 2026

Our Trip to Northern, California

This year, for Spring Break, we desperately needed a mental health trip to Mother Nature. And so, we medicinally sought out Northern, California. Our first northern destination was Grass Valley/Nevada City, CA, then eventually we would venture to Lake Tahoe, CA, and lastly our goal was to venture to King's Canyon before coming back home. We learned from our Death Valley trip last year, so we wisened up this Spring Break, and brought my Mom with us for the roadtrip to help watch Baybeet.

Baybeet, ready for the journey...

Finally the journey has commenced...

Here's a miserable shot: The vehicle was so crammed after I picked up Mom, that we had to stop in a parking lot to put some of our luggage up top. The misery in this shot is post-ratchet strapping Lollie's suitcase to the top of the vehicle because there was (as you can see) literally no room--and yes, I miserably took this photo after working in the hot upper 90+ degree sun in a Bakersfield parking lot of all places--yes Bakersfield.

Our foresty place in the foothills of Northern, California (Nevada City).
The three Queen Bees..

A view of our backyard before the sun rises
A nice shot of the sun glimmering through the trees

A really cool cafe/coffee shop that we found in the area
The girls part II

"I'm doing my job."

Baybeet works so hard at her job to support her family, it is only fitting that she "veg out on the couch" after a long, hard, and rigorous day at work making money for the family....
Nevada City, CA
(Dates clearly not accurate)

Trippy artwork that made me think of Cory Flohr, and Alex Garcia, and many others...
Trippy artwork in Coffee Shop that made me think of Cory Flohr part 2

South Yuba State Park

South Yuba River

Some “Deers”

More "Deers"

Exploring Some of the Cool Shops, Cafes/Places in Nevada City, CA

Baybeet practicing her lip curls in the mirror…

Lollie and Baybeet in a cafe in Grass Valley, CA

Baybeet turning around right as I press the shutter button—and of course, as always, and Beautiful Mamma

Baybeet's book cave

Baybeet still in her lair...

The Philosophy Section at Booktown Books: (A very cool book store with many older books) located in Grass Valley, CA

Still Booktown Books: Upstairs, they had a pretty good philosophy section, and philosophy of science section. They seemed to have a lot of Karl Popper, Quine, Kepler, and others there. It seemed like mostly older used books, but there were some newer books there.

A window shot of the area

Back at the Forrest Cottage

So, the context here: Lollie and Myrlie were playing with Jumbo Crayons while sitting on the outdoor furniture out on the deck. And, of course, we left everything out there to go on a hike—not thinking about the potency of California’s mountain sun (despite the cool temperatures), and of course when we got back, the cushion had bright orange Jumbo Crayons melted all over it. So, Lollie, did her miracle work to get out the stain, so I wouldn’t be charged for it. Given, how close the deer were as she was performing miracles, we might call this one: Lollie the deer whisperer.

The deer whisperer still at it...

Independence East Hiking Trail

All the artistic shots like this are without a doubt, Maya shots

Lollie, Dada, and Baybeet exploring the trail

Lollie and Baybeet amidst the beautiful ferns

Another shot of the great explorers

An artistic shot—so we know who took that

Dada and Baybeet walking on the trail together

More artistic shots of the greenery

One smaller mountain or foothill seen from the trail

Baybeet is obsessed with “spider webs”

A cool bridge on the side of the mountain/foothill here on Independence Trail East

Mossy rock and shadow shots by artist Maya

Baybeet the explorer...

Mamma and Baybeet on the mountain bridge

Another part of the same Yuba River (seen earlier) can be seen down below from the trail

A beautiful shot of Baybeet

A nice sun-in-the-face family photo

Maya the Beautiful

Old school digital camera selfie—*We bought, and took a digital camera along for the ride on this trip, because Maya nor I, had any storage space for photos on our phones for this trip*

Maya's artsy silhouettes

We found a Baybeet in the rocks

Some kind of salamander Maya took a photo of

A Beautiful Mamma Selfie

Some beautiful dusk shots (still at the end Independence Trail East)

The family looking out over the Mountains

Protesting Authoritarianism and Corruption in Grass Valley, CA

We adapted our plans for a No King's Protest or Demonstration in Grass Valley, CA (It was an encouraging turnout for such a small town!). To qualify: I don’t think these types of protests/demonstrations are as effective as civil disobedience where unjust laws are broken, made to dramatize and prick the conscience of America—and real unjust suffering takes place as an effect for standing up to such injustice, and a suffering that swiftly moves the people and government officials. Although, I’m not going to engage in that kind of resistance with my daughter, or family present first of all. And secondly, that doesn’t mean these types of demonstrations are null, or meaningless. These sure as hell are encouraging, and especially to see such numbers in such a small town of northern, California.

“Iran From Epstein Files”—I suppose is a sign attempting to point our fascist leader’s unjust diversion of war in Iran, from his own guilt (if he isn’t a sociopath, and can gave guilt!) from his pedophilia, r*pe, and sexual assault in the Epstein Files—but we know from his New York Case, sexual abuse extends far outside the “Epstein Files”.

And of course, there are many reason why we are out here. But, the biggest is Fascism/Authoritarianism that we have tried to warn everyone about for at least over a decade.

No lies told about our sociopathic authoritarian.

I did not bring a sign. I brought my Silent Planet shirt that reads: "Heal us of our Homophobia; Addiction; Religion; Sexism; Racism; War". (A benefit shirt created by the metalcore band Silent Planet, that resurfaces in many various crises--in our political climate under Donald Trump and the Admin.--and by my friend Garrett Russell, the lead vocalist who is a theologian/clinical psychologist, and I would say, a exceptional lyricist and a pretty decent philosopher, and "philosopher of the people").

This protestor's clever double-sided message:

This protestor's clever use of fiction blended with reality renders a potent message--which I unintentionally cut off with our $77 dollar digital camera because I have zero phone storage--"Trump is in a league with Saüron." Yes, he is, and also (as already mentioned) with forces that prey upon minors with quid pro quo capitalist lies of advancement--insofar as you do something that depletes and damages you, probably for life, or ends your life in the case of Virginia Giuffre who had to endure this while being gaslit about it.