Why does “masking” – as this evil imbecility is styled – persist, even in the absence of coercion? Unlike a year ago, almost no one is being told they must “mask.” Almost everywhere, people are free not to. And yet, a substantial percentage of the population continues to “mask.”
This is alarming – because it is strong evidence that the “maskers’ still believe they are behaving both reasonably and morally. That it is right to “mask” – and that everything associated with “masking” was also reasonable and moral, including the enforced “masking” of others, the “mandating” of business closures and the ultimatums regarding your job if you don’t get jabbed.
This is evil. And evil deserves – it requires – public obloquy, a nice old word that means extreme derision, expressed with utmost contempt.
There is a reason why you rarely, if ever, see anyone out and about wearing a Nazi armband or a pointy white hood. Obloquy has deterred it. It is not tolerable. Which is not to say that a person who wishes to wear either item hasn’t got the right to wear it. And they have a related right – which is to not be done physical violence on account of it. This does not mean, however, that they have a right to civil treatment.
There is no obligation to pretend we do not see the armband, the hood – or the “mask.” To act as though nothing’s wrong; that it’s perfectly normal to wear these vile devices. To not curl our lips in disgust and walk the other way.
Some will say: But these “maskers” are just scared. They are the victims of manipulation and abuse. Certainly. Inarguably. Just as certainly and inarguably as the average German – who probably wasn’t a bad person, fundamentally – was also the victim of manipulation and abuse. We can have compassion and understanding for that.
But not for the armband – or the “mask.”
One of the first things that happened after the Nazi government fell was the disappearance of the symbols of Nazism, most particularly those people had previously been wearing. It became shameful to wear them. There was obloquy associated with the wearing. It is for precisely that same reason that “masking” – as opposed to the maskers, per se – must be treated with obloquy just as vociferously.
Assuming what is wanted is an end, not merely to “masking” – outside of the confines of mental asylums – but everything that “masking” normalized, including the near-pogroms that were roused by “masking,” directed at the people brave enough to refuse to “mask.” These latter deserve a general thanks, just the same as we thanked those who refused to march in step (the German word is gleichschaltung) with the sieg-heiling. Who did not parrot the evil idiocy that “we are all in this together.” Who would not treat others as pariahs for not “masking” – even though they themselves often were by those who did.
We must never forget what “masking” led to – and will, again – if it is not treated with the furious obloquy it has so richly earned. This will require some therapeutic unpleasantness, such as overcoming the desire most of us have to not say unpleasant things to others, in order to avoid the stress that comes with saying them. But keep in mind how unpleasant it was – for us, the “unmasked” – when “masking” was at its peak. How often were we publicly hectored? Denied service? Told we must leave the premises, immediately?
But this is not about tit-for-tat. It is about making for god-damned sure the “maskers” never dare to publicly hector us again. Deny us service. Order us to leave the premises, no different than ordering a black man to get out because he’s black.
It’s despicable, all such.
It is why the “maskers” – the ones who still do, not because they have to but because they still want to – have to be told, when the occasion arises, to take the god-damned thing off. As for example, when a friend or family member wants to come over – wearing a “mask.” Tell them they are most welcome – but the “mask” isn’t. Let them know why, if they are willing to listen. Remember – they were unwilling to listen to you. You are granting them a grace they never offered; if they accept it, accept them.
If not, let them know how implacably unacceptable it is for them to wear that god-damned thing in your presence. That they may not wear it in your home or car. That you will not do business with “maskers” – much as you’d like to do business with them.
It is not a pleasant task before us. But it is utterly, unavoidably necessary – if we wish to never have to deal with “masking” and everything that followed, ever again.
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