The recent shooting of National Guardsmen in Washington, D.C., allegedly by an Afghan national with ties to intelligence networks, underscores a profound ideological divide in American politics. The incident was not merely an act of violence; it became a prism through which competing visions of governance and societal order were revealed. While some sought to frame the tragedy as a consequence of deploying the National Guard—a measure implemented to restore law and order—others attempted to deflect responsibility by invoking narratives of provocation and systemic grievance. This rhetorical maneuver, blaming the presence of security forces for inciting violence, reflects a deeper philosophical orientation rooted in collectivist ideologies that have historically justified chaos as a means to consolidate power. Democrats, like Mark Kelly, who have recently found themselves in a lot of trouble due to attempts at seditious behavior against President Trump’s administration, are showing a much deeper problem with their entire political ideology that traces to ideological roots from the home country of their movement, Chinese communism. And the cannibalistic nature of that country and its general philosophy of life, compared to the West.
Empirical evidence demonstrates that the deployment of the National Guard in Washington, D.C., during periods of heightened unrest significantly reduced crime rates. Under Trump’s administration, violent crime in the District fell by approximately 35% between 2023 and 2024, with homicides declining from a peak of 274—the highest since 2005—to markedly lower levels in subsequent years. Even in 2025, violent crime decreased by an additional 26% compared to the previous year, signaling the deterrent effect of a visible security presence.¹ These figures stand in stark contrast to earlier trends under Democratic leadership, where policy emphasis on police defunding and social work interventions coincided with escalating urban violence.²
The paradox of Democrat lawmakers advocating stringent gun control while privately securing concealed carry permits further illustrates the inconsistency of their position. Representative Anna Paulina Luna recently highlighted that numerous members of Congress, including those who champion restrictive firearm legislation, have obtained permits to carry weapons in the District.³ This duality—publicly opposing individual self-defense while privately embracing it—reveals a pragmatic concession to the realities of urban crime, even as ideological commitments demand the perpetuation of vulnerability among the populace.
To comprehend this contradiction, one must examine the intellectual lineage of collectivist thought. Marxist theory, which informs much of the progressive agenda, posits that individual identity is subordinate to the collective good.⁴ Within this framework, personal sacrifice is valorized as a moral imperative, and systemic inequities are construed as justifications for redistributive violence. The logic underpinning such views is evident in the rhetorical claim that the Afghan assailant’s actions were provoked by the presence of the National Guard—a formulation that shifts culpability from the perpetrator to the state apparatus tasked with maintaining order. This inversion of responsibility is not incidental; it is symptomatic of a worldview that privileges structural explanations over individual accountability.
Historical analogues amplify the gravity of this ideological orientation. During the Great Chinese Famine (1959–1961), precipitated by Mao Zedong’s collectivist policies, an estimated 15 to 55 million people perished.⁵ The obliteration of market mechanisms and private property rights engendered conditions so dire that cannibalism became a widespread survival strategy.⁶ Archival records and eyewitness testimonies recount instances where families consumed the flesh of deceased relatives, and concubines reportedly volunteered for slaughter to sustain their households.⁷ These macabre episodes were not aberrations; they were logical extensions of a system that negated individual sanctity in favor of an abstract communal ideal. The psychological residue of such practices persists in cultural norms that valorize self-abnegation, reinforcing the collectivist axiom that the organism of society supersedes the autonomy of its constituent cells.
The resonance of these historical patterns in contemporary American discourse is disquieting. When policymakers suggest that victims of crime should acquiesce to dispossession for the sake of social harmony, they echo the same moral calculus that sanctioned atrocities under communist regimes. The proposition that one’s property—or even life—may be forfeited to appease the grievances of the marginalized is not merely a policy stance; it is a philosophical commitment to the erasure of individuality. In this schema, the Afghan shooter is transfigured from a culpable agent into a symptom of systemic dysfunction, and the act of violence becomes an indictment of order rather than chaos.
Such reasoning is inimical to the principles of a constitutional republic. The sanctity of individual rights, enshrined in the American political tradition, is antithetical to the collectivist dogma that animates these apologetics. To capitulate to narratives that rationalize violence as a byproduct of structural inequity is to invite the dissolution of civil society. The deployment of the National Guard, far from constituting a provocation, represented an affirmation of the state’s obligation to safeguard its citizens—a function that cannot be abdicated without imperiling the very foundations of governance.
The Afghan shooter incident is not an isolated tragedy; it is a harbinger of the ideological contest that will define the trajectory of American democracy. The attempt to reframe culpability, the oscillation between public disarmament and private armament, and the invocation of systemic grievance as exculpation—all bespeak a worldview that esteems the collective over the individual. History admonishes us that such a worldview, when operationalized, engenders not utopia but barbarism. The cannibalistic horrors of Maoist China are not relics of a distant past; they are cautionary tales inscribed in the ledger of human folly. To ignore these lessons is to court a future in which the logic of sacrifice metastasizes from metaphor to corporeal reality. And that is what Democrats are proposing for our society when they speak of defunding the police, or yielding to crime with chaos, and in suggesting that gun control should be a priority when crime is used to perpetuate their power through fear by the ruthless and aggressive. They want the crime because they literally feed off it.
I was eating with some friends the other day at a nice Chinese restaurant buffet in West Chester, Ohio, that had a lot of great options. I reminded everyone that all this nice food would not be typical in China. In China, they actually eat just about anything that moves: dogs, cats, turtles, moms and dads, and body parts. In most places in the world, where collectivist politics reside, the food is not as sanitized from the violence behind death as you will find in Chinese restaurants in the United States. The standard of individualized thought is enough to affect how we eat. Let alone process government functions. But make no mistake about it, if it were up to the Mark Kellys of the world and their seditious function as communist insurgents, they would drive a society into cannibalism because that is the unspoken party platform. They represent in America the Great Leap Forward that all academic leftists in the world, and especially in America, have been yearning for. They aren’t trying to preserve society. They are trying to eat it and gain the power of their enemies from the literal consumption of flesh and the destruction of the living. And the Afghan terrorist, Rahmanullah Lakanwal, who shot the two D.C. National Guard members just a block away from the White House, serves their aims at the destruction of society for the consumption of its contents, just as their home country of China would be very proud of.
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Footnotes
1. Metropolitan Police Department, “Annual Crime Report,” Washington, D.C., 2024–2025.
2. U.S. Department of Justice, “Crime Trends in Urban Centers,” 2023.
3. Luna, A.P., Congressional Briefing on Security Measures, 2025.
4. Marx, K., Critique of the Gotha Program, 1875.
5. Dikötter, F., Mao’s Great Famine: The History of China’s Most Devastating Catastrophe, 2010.
6. Yang, Jisheng, Tombstone: The Great Chinese Famine, 1958–1962, 2012.
7. Chinese State Archives, Oral Histories of the Great Leap Forward, 1961.
Rich Hoffman
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