Cutting to the Chase of the Covington Catholic Fiasco
The Luminescence of Trinity: Consecrating Nightmare at the Center of a Sacred World — Part 2

The Luminescence of Trinity: Consecrating Nightmare at the Center of a Sacred World — Part 1

By Kay Whitlock

Trinity test explosion at 25 seconds in
Trinity test explosion at 25 seconds in. Photo credit: US Department of Defense.

She died    a famous woman    denying
her wounds
her wounds    came    from the same source as her power

from the poem “Power,” by Adrienne Rich,
occasioned by reflection on Marie Curie, who conducted pioneering research into radioactivity and the isolation of radium


Download the full PDF of “The Luminescence of Trinity: Consecrating Nightmare at the Center of a Sacred World,” as the two-part series is presented in its original narrative format.


In the autumn of 2017, my partner and I joined a long car caravan winding slowly across White Sands Missile Range. Organized semiannually by the Alamogordo, New Mexico Chamber of Commerce, the trek set out from an empty lot adjacent to the local high school’s athletic fields. Journey’s end, Trinity Site, is where the first atomic bomb—scientists and officials working on the device called it “the gadget”—exploded at 5:29 a.m. on 16 June 1945. It is open to the public only two days each year, the first Saturdays in April and October. 

That I finally made the trip still surprises me, though I have long been an avid student of the history of The Bomb and its human, ecological, political, and cultural impacts. I’d always intended to visit Trinity Site at some vague moment in the future. But it’s the kind of destination that self-generates a continuous avalanche of even better reasons for not going. For decades, each time I contemplated the journey, I just as quickly abandoned the idea.

That may have something to do with the engraved metal dog tag I wore on a chain around my neck many years ago. Along with other grade school children in my home town, my sister and I were physically tagged as potential nuclear war casualties. These tags, stamped with our names, addresses, and phone numbers, also bore a P for Protestant, C for Catholic, or J for Jewish. My mother wrote our blood types on the back in nail polish. In this way, The Authorities could identify young dazed, scorched, irradiated survivors of nuclear blasts or our sad little corpses—assuming that the IDs and human detritus were not completely vaporized.

Color photo of Trinity test explosion

The school district and my parents thought the dog tags, evoking those identifying military war casualties, were a good Civil Defense measure in the post-Atomic, Cold War era. I don’t recall whether they were mandatory, but the purpose was clear. We ducked under desks, covering our heads with our arms, during school safety drills (today’s version is school lockdowns). No one I knew could afford a real fallout shelter, but along with countless other mothers all over America, my mom amassed canned goods, bottles of Coca-Cola, and flashlight batteries in the basement. As the catechism of the nuclear age might have it, these were “outward and visible signs of an inward and spiritual terror.”

While cleaning the house following my mother’s death many years later, I found a dozen cans of Dinty Moore beef stew still stashed away. They either bulged or, through explosive rites of transubstantiation, had already burst into puddles of gelatinous, purple goo covering the shelves.

I often wonder: beyond the usual reductive political and religious pronouncements, what is there to say about the character of a society that seeks its own life and light through the ability to control, dominate, devastate, destroy? About a society that claims this life and light by framing such power as exceptional, inevitable, moral, and sacrosanct?

These questions stalk all of my work about structural violence, sometimes obliquely. This violence—ranging from policing and prisons to genocide to gender violence to laying waste entire ecosystems—can’t ever be effectively addressed as a series of separate, single “issues.”

I am speaking here of routine forms of massive violence, enabled and carried out legally and often with significant popular support, by respectable people in public and private institutions. These are structural components of everyday normalcy. Nothing exists in isolation; race, economics, gender, disability, culture, and ecological disruptions are always dynamically interrelated, always shaping one another and the larger social reality. But when public opinion begins to raise some uncomfortable questions, it is almost always within the narrow confines of mild tsk-tsking presented as, “Well, the basic intention is right, and it started out OK. They’ve just gone a little too far.” That mindset ushers us into the delusional task of measurement: how much routine violence is too massive, and how much is just right.

This is deranged territory, where any deal cut, however understandably, only reifies the foundations of structural violence by yielding to its terms of debate. Accordingly, I have abandoned the search for reasonable answers to any of my questions. Now I look more for clues, trail markers, symbols, and fragments that hint at something much . . .  well, larger.

That’s probably why I finally showed up at Trinity Site, in search of larger.


Part I:  Rites, Ritual, and Celebration

“Gotta light?”
The Woodsman, Part 8, Twin Peaks: The Return

By larger, I mean: my usual interpretations are no longer sufficient for comprehending, much less responding to, the titanic reach and intricate influence of structural violence. That is to say, the violence of coercion, conquest, colonization, exploitation, limitless extraction, poverty, privatizing what must be collectively held in order to ensure collective well-being, the expansion of the carceral state, and endless war. The quest for larger bolsters my willingness to engage complexity; to simultaneously, and without apology, engage mind, heart, and spirit—without feeling obliged to be polite about it.

With regard to the lethal legacies of Trinity, it matters that acculturation to the atomic age was never focused on doom and gloom. It was also, in part, heady and humorous; thrilling and suspenseful; filled with celebrity endorsement. Earlier expressions of concern and protests from scientists who’d worked on developing the atom bomb—and then argued against its deployment—had been squashed. In the aftermath of bombing of Hiroshima and Nagasaki, any number of philosophers, scholars, physicians, scientists, and artists cried out against the inhumanity and warned of future dangers. But politics and popular culture framed such concerns as unpatriotic and rendered them largely invisible. Endless Civil Defense public service announcements on radio and television broadcast a whiff of upbeat determination and normalcy along with alarming, mostly useless, dollops of information (“When you see the flash, cover your eyes!”). Popular culture was replete with songs filled with braggadocio and defiance, neon signs, menu items, and knick-knacks related to the Atomic Bomb. Post-World War II tests in the Pacific and in the Nevada desert—the US alone conducted at least 1054 of them between 1945 and 1992—came with false assurances that there would be no lasting danger to those in the area or downwind of the tests. The problem of nuclear waste disposal would only emerge as a public concern further down the road—and, in the Trump years, become a small feature in a much larger (and fraudulent) politics of austerity. The atmosphere in those days was replete with a grotesque blend of existential anxiety tempered by American atomic triumphalism. We embarked on a never-ending journey into the Twilight Zone, most of it fed by a steady drumbeat of Red Scare propaganda.

Public doubts emerged, along with some laudable Ban the Bomb activism in Europe and the US, but the optimism of supremacist vision won, as it usually does. After all, who wants to believe the worst? It’s so depressing. Better to file the jagged edges off reality. Problems, actual and potential, are brushed away by pretending that, through the intervention of “experts,” every terrible thing is manageable and survivable, at least for those who (by the raced/classed/gendered calculus of worthiness) really matter. But that’s the simple part. The more exhilarating challenge is to make the crusade holy; to create images, rites, rituals, spectacles, and ceremonies intended to bind the dominant segments of a nation together, across generations, through the twinned rubrics of survival and supremacy.

Throughout the country from the late 1940s into the early 1960s, buttressed by a whitewashed storyline about the 1962 “Cuban missile crisis,” civic officials and families were drafted into a series of absurd, often short-lived, survival schemes. A member of my extended family told me that as a young mother living outside of New York City, she was instructed to send her two young sons to school draped in white sheets, with a hole in the center cut out for their heads. These coverings would, she was told, help deflect the heat of a nuclear blast as children walked to and from home. To her credit, this young mother, the very antithesis of a political radical, responded to school authorities with a blistering refusal.

It was the perfect American metaphor. Send (primarily) white kids to school dressed in white sheets for safety’s sake.

So my avoidance of Trinity Site is, I hope, understandable. Yet I have often experienced synchronicity, the idea of meaningful coincidences, and in the end, this was the deciding factor. Something in the material world coincides with a person’s state of mind, conscious or unconscious, in some personally significant way. You know how it goes: you’ve been thinking of someone you haven’t seen or talked to for years and, quite unexpectedly, that person calls you or writes or news about them suddenly appears. Or you’ve been avoiding thinking about Trinity site this year because it’s too twisted a destination, and blam. I generally regard synchronicity as a nudge—sometimes a painful kick in the ass—to pay attention to something I’m not seeing clearly enough.

Blam began early in 2017 with a deluge of images and popular culture depictions of Trinity and its legacies. Especially the brilliant and unnerving Part 8 of Twin Peaks: The Return, with its evocation of the test—a power source unleashing forces of unimaginable evil—set against the musical backdrop of  Krzysztof Penderecki ‘s Threnody for the Victims of Hiroshima.

Two friends, also visited by thoughts and shadows of Trinity, introduced me to unexpected books I’d never heard of, more books, poetry, and two mesmerizing (and moderately steamy) seasons of a critically acclaimed fictional TV series set in Los Alamos, New Mexico, where a critical mass of scientists gathered under the expansive umbrella of The Manhattan Project to create The Bomb.

Around this time, the news was stalked by specters of things nuclear, the progeny of Trinity. Fukushima radiation and the Tokyo 2020 Olympics. The appalling reality that Donald Trump was in charge of US nuclear policy. The staggering power of today’s nuclear weapons. Uranium mining, with its deep connection to environmental racism. The possibility, later confirmed, of plutonium thefts. The geopolitics of nuclear energy and weaponry. Grandiose nuclear contamination containment schemes. Nuclear power’s seductive, false promises.

How much synchronicity does it take to make a dent in my personal stockpile of avoidance? A sledgehammer’s worth, apparently. But finally, over a long weekend in early October, my partner and I found our way first to 109 East Palace in Santa Fe, New Mexico, where Manhattan Project scientists and workers reported for duty, then to Los Alamos, and finally to Trinity Site. All celebrations of a relentless “can do!” stampede of technological know-how and American triumphalism.

Contrary to popular assertion, dropping the bomb was not necessary to defeat Japan in World War II. But once the atomic bomb was created, the compulsion to use it was all but inevitable. While at this writing, the US is still the only nation to have deployed nuclear weapons against another nation, American nuclear fear is focused on the terror that somebody else might do to “us” what “we” already did to “them.”

The American solution to the problem of truth is to organize around a false and contradictory but compelling binary: the US is omnipotent and superior, even while the US is also an unjustly persecuted victim under constant assault by hostile forces who “hate us for our freedoms.” The only way to successfully manage both ends of the binary is with overwhelming force. Dominate. Devastate. Demolish. Destroy.


Read part 2 of “The Luminescence of Trinity: Consecrating Nightmare at the Center of a Sacred World.”

Download the full PDF of “The Luminescence of Trinity: Consecrating Nightmare at the Center of a Sacred World,” as the two-part series is presented in its original narrative format.


About the Author 

Kay Whitlock is a writer and activist who has been involved with racial, gender, queer, and economic justice movements since 1968. Her political vision is unapologetically abolitionist. She is coauthor of Considering Hate: Violence, Goodness, and Justice in American Culture and Politics with Michael Bronski, the award-winning Queer (In)Justice: The Criminalization of LGBT People in the United States with Joey L. Mogul and Andrea J. Ritchie, and cofounder and contributing editor for the weekly Criminal Injustice series at She lives in Missoula, Montana. Follow her on Twitter at @KayJWhitlock.