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Obama’s

Home

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_PART ONE OF TWO

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_____(Links are in GREEN)

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If I were the least bit prone

to gratuitous sympathy,

I would be tempted now to

feel quite sorry for

Hillary Rodham Clinton.

Poor, poor woman.

She was quite nearly brought

to all-out tears yesterday in

New Hampshire,

as she soliloquized over the sad

state of her drooping campaign

and how completely personal

this is for her.

Barack Obama seems to have

effortlessly achieved voter

adoration, fresher, younger,

more at ease within his own skin

than she will ever be.

He would appear to be as much

a natural as her own Bill.

It may appear to a great many

observers that Barrack Obama

is just one incredibly audacious,

even lucky,

albeit frighteningly

charismatic dude.

These personal qualities are not

the sole reason he is where he is,

and I suspect the wily Mrs. Clinton

knows this full well.

I suspect it must bother her that

Obama also appears to have

mastered the playbook used by

her own political teacher,

the legendary amoral guru of

left wing activism,

Saul Alinksy.

Hillary has met not only her

match in Alinsky tactics,

she has met the master of bloodless

socialist revolution,

in my opinion.

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Obama’s

Alinsky Lessons

Barack Obama had just graduated

from Columbia and was looking

for a job.

Some white leftists were looking

for someone who could recruit

in a black neighborhood in the

south side of Chicago.

Obama answered a help-wanted

ad for a position as a community

organizer for the Developing

Communities Project (DCP) of

the Calumet Community Religious

Conference (CCRC) in Chicago.

Obama was 24 years old,

unmarried,

very accustomed to a

vagabond existence, and

according to his memoir,

searching for a genuine

African-American community.

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Both the CCRC and the DCP

were built on the Alinsky model

of community agitation,

wherein paid organizers

learned how to

“rub raw the sores of discontent,”

in Alinsky’s words.

One of Obama’s early mentors

in the Alinsky method was

Mike Kruglik,

who had this to say to an

Ryan Lizza

of The New Republic,

about Obama:

“He was a natural,

the undisputed master

of agitation,

who could engage a room

full of recruiting targets

in a rapid-fire Socratic

dialogue,

nudging them to admit

that they were not living

up to their own standards.

As with the panhandler,

he could be aggressive

and confrontational.

With probing,

sometimes personal

questions,

he would pinpoint the

source of pain in their lives,

tearing down their egos

just enough before dangling

a carrot of hope that they

could make things better.”

The agitator’s job,

according to Alinsky,

is first to bring folks to the

“realization” that they are

indeed miserable,

that their misery is the fault

of unresponsive governments

or greedy corporations,

then help them to bond together

to demand what they deserve,

and to make such an almighty

stink that the dastardly

governments and corporations

will see imminent “self-interest”

in granting whatever it is that

will cause the harassment

to cease.

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In these methods,

euphemistically labeled

“community organizing,”

Obama had a four-year education,

which he often says was the

best education he ever got

anywhere.

Is it any wonder, then,

that Obama’s Alinsky Jujitsu

is making mincemeat of the

woman who merely interviewed

Alinsky, wrote about him,

and spent the next 30 years

in corporate law and in the lap

of taxpayer-funded luxury

in government mansions?

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Obama Not

Starry-Eyed

Like His Followers

Alinsky considered himself

a realist above all,

the ultimate pragmatist.

As a confirmed atheist,

Alinsky believed that the here

and now is all there is, and

therefore had no qualms about

assorted versions of morality

in the pursuit of worldly power.

He didn’t coddle his radical

acolytes or encourage their

bourgeois distinctions between

good and evil when it came to

transferring power from the

Haves to the Have Nots.

Alinsky saw the already formed

church communities as being

the perfect springboards for

agitation and creating bonds

for demanding goods and services.

When Obama first undertook

his agitating work in Chicago’s

South Side poor neighborhoods,

he was un-churched.

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Yet his office was in a Church

and most of the folks he needed

to agitate and organize were

Church people —

pastors and congregants —

who took their churches and

their church-going very seriously.

So,

this became a problem for

the young agnostic,

who had been exposed to very

little religion in his life.

Again and again,

he was asked by pastors

and church ladies,

“Where do you go to Church,

young man?”

It was a question he

dodged for a while,

but finally he relented

and joined a church.

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