Religion, Power, and the Rise of the Supremacy  🔗 **Source:** [Religion, Power, and the Rise of the Supremacy](https://www.youtube.com/watch?v=rg0kqa3Vvmk) > [!note]+ Document Notes > tags: [kkk-history, white-supremacy, william-branham, latter-rain, religious-nationalism] > author: [MISSING] > source: YouTube > reference: https://www.youtube.com/watch?v=rg0kqa3Vvmk > date created: 2026-09-05 > > > [!info] Generated analysis — not the author's words. Sections below are machine-written > > from the captured source. Only text inside `> [!quote]` blocks is verbatim from the author. > > Do not quote or attribute any other line to the named author. > > # 🏷️ Religion, Power, and the Rise of the Supremacy > <!-- deep-read:sections start --> ## 📝 Summary - Two unidentified podcast hosts continue a multi-part series (referencing "last time") on a figure named Roy Davis, describing him as someone with a criminal background who profited from both the Ku Klux Klan and religious ministry in the early 20th century. - The episode covers the 1915-era "second Klan" — distinct from the Reconstruction-era 1870s Klan — its professionalized recruiting, its self-styled religious and moral branding, and Davis's specific biography (pastoring in Georgia and Oklahoma, working near the Klan's Stone Mountain founding site, fleeing Oklahoma after bad publicity, and returning to Georgia in 1922). - Why it matters: the hosts frame this as the direct backstory to William Branham — the episode ends by stating Davis was positioning himself as someone Branham would want to join forces with, connecting this research to the broader "spiritual genealogy" of the Latter Rain movement and, by extension, the New Apostolic Reformation. - Stakeholders: researchers and former NAR-adjacent believers tracing the movement's origins; this is real, named history involving racial violence, and the hosts state some of it has been actively suppressed or under-told. - Risk/tradeoff to flag: the hosts draw an explicit comparison between 1920s Klan "enemy" construction and present-day immigration debates. This analysis reports that comparison as content the hosts state; it does not endorse or evaluate the comparison's validity, and treats it as a claim requiring scrutiny like any other in this episode (see Logical Validity below). - Bottom line: this episode's central claim is that a specific KKK-linked figure, Roy Davis, is a direct link in the chain connecting organized racial violence and religiously branded political power in the 1920s South to the founding generation of the Latter Rain movement. ## 📖 Main Content The hosts pick up an ongoing series on Roy Davis, described as having "gotten in bed with the clan" for financial gain while also working in ministry. They frame this episode as the point where Davis begins building his public reputation, and state directly that this is the setup for Davis positioning himself as a figure William Branham would want to align with, specifically because of an "Indiana clan" connection the hosts reference but don't fully unpack in this excerpt. They distinguish the 1915 Klan (the "second Klan," refounded at Stone Mountain, Georgia) from the Reconstruction-era 1870s Klan, describing it as far more organized and professionalized. They name **Clark and Tyler** as promotional operatives (likely referring to Edward Young Clarke and Elizabeth Tyler, historically documented for using modern marketing and multi-level recruitment commissions to grow Klan membership rapidly in the early 1920s) whose involvement caused membership to "skyrocket" nationally. The hosts describe the 1915 Klan's self-image as complicated: some members, in their telling, genuinely believed they were joining a moral and civic organization, while the leadership and a violent faction committed real harm — the hosts specifically cite ongoing "severe brutal beatings of... people with black skin and... lynchings" documented in newspaper articles from the 1920s, alongside the Klan's stated self-image as a "police force" enforcing "good moral values" rather than a vigilante group. A key claim connects this material to the episode's larger project: the hosts state that Klan-era values "made their way into the religion" and "set up the whole framework for what happened with the Latter Rain movement." This is stated as an assertion in this excerpt; the specific mechanism of that transmission (which people, which teachings) is not detailed in the captured portion. The hosts describe the Klan's religious branding directly — claiming to "save America," uphold "the dignity of women," and maintain "law and order" with "a Christian tone." One host responds with an explicit theological objection: that using Christianity as "a political force" is wrong, citing Jesus's statement that "his kingdom is not of this world" (John 18:36) as the relevant scriptural basis, and drawing an explicit if brief comparison to what he calls similar rhetoric "in the political realm today." The hosts then describe the Klan's regional recruiting strategy as constructing a different "common enemy" by region: primarily Black Americans in the South, Catholics and immigrants in the North, and Japanese immigrants in California. One host draws an explicit comparison to present-day immigration debates ("kind of like we see today with immigration happening on a large scale... maybe that's illegal immigration"). This analysis reports this comparison as stated content; see Logical Validity for an assessment of the comparison itself. The episode closes with Roy Davis's specific biography: he pastored at Acworth Baptist Church and a second church the transcript renders as "Eight Acresville" (likely a mis-transcription of an actual Georgia place name), fled to Oklahoma after negative publicity, worked closely with **Simmons** (likely William Joseph Simmons, the Klan's founder) near Stone Mountain outside Atlanta, and returned to Georgia in 1922 before moving into South Georgia, where, the hosts note, slow communication of the era kept regional news compartmentalized. ## 🗒️ Notes #### ⏱️ [00:00:00](https://www.youtube.com/watch?v=rg0kqa3Vvmk?t=0) Roy Davis, the Klan, and the setup for the Branham connection - Describes Davis as a "criminal mind" who profited from both Klan involvement and religious ministry. - States this episode covers the point where Davis begins building his own reputation, setting up why Branham would later want to join forces with him, citing an "Indiana clan" connection not detailed further in this excerpt. #### ⏱️ [00:01:25](https://www.youtube.com/watch?v=rg0kqa3Vvmk?t=85) The 1915 Klan vs. the 1870s Klan - Distinguishes the "second Klan" (1915, refounded at Stone Mountain) from the Reconstruction-era Klan as more organized, with different leadership and motives centered on money. #### ⏱️ [00:01:44](https://www.youtube.com/watch?v=rg0kqa3Vvmk?t=104) Clark and Tyler: professionalized recruiting - Names "Clark and Tyler" as promotional operatives whose involvement caused Klan membership to grow rapidly nationwide. #### ⏱️ [00:02:47](https://www.youtube.com/watch?v=rg0kqa3Vvmk?t=167) A complicated membership, and documented violence - Describes a split between members who saw themselves as joining a moral cause and a violent faction; cites 1920s newspaper reports of beatings and lynchings of Black Americans continuing despite the Klan's self-styled "police force," not "vigilante," image. #### ⏱️ [00:04:18](https://www.youtube.com/watch?v=rg0kqa3Vvmk?t=258) The stated link to the Latter Rain movement - Asserts that Klan-era values carried into religious practice and "set up the whole framework" for the Latter Rain movement; the specific transmission mechanism isn't detailed in this excerpt. #### ⏱️ [00:05:07](https://www.youtube.com/watch?v=rg0kqa3Vvmk?t=307) Religious branding, and a theological objection - Describes the Klan's self-branding as saving America, upholding women's dignity, and keeping law and order "with a Christian tone." - One host objects on scriptural grounds (John 18:36, "his kingdom is not of this world") that Christianity should not be used as a political force, briefly comparing the rhetoric to the present-day political realm. #### ⏱️ [00:05:57](https://www.youtube.com/watch?v=rg0kqa3Vvmk?t=357) Regional "enemy" construction and a modern comparison - Describes the Klan's recruiting as region-specific: Black Americans as the primary target in the South, Catholics and immigrants in the North, Japanese immigrants in California. - Draws an explicit comparison to present-day immigration debates; reported here as stated content (see Logical Validity). #### ⏱️ [00:06:56](https://www.youtube.com/watch?v=rg0kqa3Vvmk?t=416) Davis's biography: Oklahoma, Simmons, and the 1922 return - States Davis fled to Oklahoma after bad publicity from pastoring Acworth Baptist Church and a second church ("Eight Acresville," likely a mis-transcribed place name). - Describes him working closely with "Simmons" (likely William Joseph Simmons, the Klan's founder) near Stone Mountain, before returning to Georgia in 1922 and moving into South Georgia. ## 📚 References - [Ku Klux Klan (1915-1944)](https://en.wikipedia.org/wiki/Ku_Klux_Klan_(1915%E2%80%931944)) — the "second Klan" this episode discusses, refounded at Stone Mountain, Georgia. - [William Joseph Simmons](https://en.wikipedia.org/wiki/William_Joseph_Simmons_(Ku_Klux_Klan)) — likely the "Simmons" the episode names as Davis's close associate near Stone Mountain. - [Edward Young Clarke](https://en.wikipedia.org/wiki/Edward_Young_Clarke) and [Elizabeth Tyler](https://en.wikipedia.org/wiki/Elizabeth_Tyler_(Ku_Klux_Klan)) — likely the "Clark and Tyler" named as the Klan's professional recruiters. - [William Branham](https://en.wikipedia.org/wiki/William_M._Branham) — the figure this episode's Roy Davis research is building toward, per the closing framing. - [John 18:36](https://www.biblegateway.com/passage/?search=John+18%3A36) — the scriptural basis cited for the episode's objection to religiously branded political power. ## 🗣️ Paraphrase - The hosts argue that the 1915 Klan wasn't a single-minded hate group in its own members' self-understanding — some genuinely saw themselves as joining a moral, law-and-order civic cause — but that this self-image coexisted with, and didn't stop, real and ongoing racial violence documented in contemporaneous newspapers, and that a specific subset of "sinister" leaders used the organization's religious branding to build lasting power. - Their theological objection follows a simple structure: Jesus stated his kingdom isn't of this world, so using Christian branding to build political or social power (as the Klan did with "saving America" language, and as the hosts see echoed in some rhetoric today) misapplies the faith regardless of which political side does it. ## 📰 Newsletter A continuation of a research series on Roy Davis — later connected to William Branham and, through him, the Latter Rain movement — that spends this episode on the 1915 Ku Klux Klan's professionalized recruiting, its religious self-branding, and Davis's specific biography in Georgia and Oklahoma. Handle with care: the material covers documented racial violence and a host's direct comparison of 1920s Klan tactics to current immigration debates, both reported here as content, not endorsed. ## ✅ Action Items - Verify "Clark and Tyler" against the historical record for Edward Young Clarke and Elizabeth Tyler before citing this episode as a source on Klan recruiting history. - Verify "Simmons" as William Joseph Simmons and confirm Roy Davis's documented association with him near Stone Mountain. - Locate the earlier episode in this series (referenced as "last time") to get the full Roy Davis biography before this segment. - Independently verify the 1925 Washington march membership figures cited in this episode (see Logical Validity) before repeating them. ## 🧪 Hypotheses 1. Roy Davis's specific ministry practices (revival format, claimed authority) show direct, traceable continuity into William Branham's later ministry style, verifiable through primary documents from their shared Louisville period in the 1920s. 2. Second-Klan-era "moral reform" branding (temperance, women's dignity, law and order) appears in the recruiting language of religious movements that trace lineage through this network, distinguishable from theologically-grounded moral teaching by its explicit enemy-construction component. 3. The specific claim that Klan-era values "made their way into the religion" is falsifiable by comparing specific documented Klan teachings/practices against specific documented Latter Rain teachings/practices for direct overlap, rather than general thematic similarity. ### 📊 Methodology - Archival research cross-referencing Roy Davis's documented church pastorates (Acworth Baptist Church and the second church named in this episode) against local newspaper coverage from the period. - Primary-source verification of the "Clark and Tyler" recruiting operation's documented membership growth figures against independent historical accounts of second-Klan membership. - Direct textual comparison of Latter Rain movement founding documents/sermons against documented second-Klan rhetoric, to test the "values transmission" claim beyond general assertion. ### ❓ Questions - What specifically is the "Indiana clan" connection the hosts reference as the reason Branham would want to join forces with Davis? - What documents establish Roy Davis and William Branham's first meeting in Louisville in the 1920s? - What is the primary-source basis for the claim that Klan-era values "set up the whole framework" for the Latter Rain movement, beyond general thematic resemblance? ### 🔮 Future Research - The referenced "last time" episode covering Davis's earlier biography and his rise to prominence in Georgia, not included in this excerpt. - A dedicated fact-check of the specific 1925 Washington D.C. Klan march membership figures cited in this episode against historical scholarship. - The specific mechanism connecting Davis and Branham once they meet in Louisville, which this excerpt sets up but doesn't cover. ### 💡 Implications - **Practice:** Researchers and former NAR-adjacent believers tracing movement origins have a concrete lead here (Roy Davis's Klan and ministry overlap) to verify against primary sources rather than repeat as established fact. - **Education:** The episode's own framing — that this history is actively under-told — argues for citing primary documents (period newspapers, Klan organizational records) directly rather than relying on a single podcast's synthesis. - **Political/religious discourse:** The episode's direct comparison between historical Klan "enemy" rhetoric and present-day immigration debate is the kind of claim that needs independent scrutiny before repetition, given how different the two things being compared are in kind and context. ### 🧠 Learning Styles Assessment - Reading-level estimate: college level (Flesch-Kincaid Grade ~10-12), with historical proper nouns (Clark, Tyler, Simmons, Stone Mountain) requiring outside context to track. #### 👀 Visual learners - Not applicable to this source. No diagrams, maps, or on-screen visuals referenced in this excerpt (contrast with the related genealogy-flowchart episode in this same research series). #### 🔊 Aural learners - Present: natural two-person conversational format well suited to listening. - Improve: none needed for this format. #### 🗣️ Verbal learners - Present: hosts define the 1915 vs. 1870s Klan distinction directly rather than assuming prior knowledge. - Improve: a short glossary of named figures (Clarke, Tyler, Simmons, Davis) with dates would help listeners track the timeline. #### 🧩 Kinesthetic learners - Not applicable to this source. No exercises or hands-on prompts. #### 🧠 Logical learners - Present: the episode builds a chronological, cause-and-effect account (Davis's ministry troubles → Klan involvement → Georgia return → foreshadowed Branham connection). - Improve: a dated timeline of Davis's movements (Georgia → Oklahoma → Georgia, 1922) would make the sequence easier to verify. #### 🧑‍🤝‍🧑 Social learners - Present: two-host dialogue format with mutual reference to prior episodes. - Improve: none needed. #### 🧘‍♀️ Solitary learners - Not applicable to this source. No reflection prompts. #### 🌍 Naturalistic learners - Not applicable to this source. No ecological content. ### 📊 Accessibility Assessment #### Screen reader semantics - Present: plain-text transcript, linear and screen-reader compatible. - Improve: none flagged beyond the general captioning issue below. #### Keyboard navigation - Not applicable to this source — governed by the YouTube player, outside this content's scope. #### Contrast and readability - Not applicable to this source — no visual text in this transcript. #### Text resizing and reflow - Not applicable to this source. #### Media and captions - Present: auto-captions exist (this transcript); a likely transcription error is visible ("Eight Acresville Baptist Churches," probably a mis-heard Georgia place name). - Improve: a human-corrected transcript for place names and proper nouns (Clark/Clarke, Tyler, Simmons) specific to this historical subject matter. #### Forms and interactions - Not applicable to this source. #### Standards reference - WCAG 2.2 AA 1.2.2 (Captions, Prerecorded) applies; the proper-noun transcription errors noted above reduce caption accuracy for a viewer relying on captions rather than audio. ### 🌍 DEIB Assessment #### Cultural breadth - Present: the episode explicitly names the Klan's shifting regional targets — Black Americans in the South, Catholics and immigrants in the North, Japanese immigrants in California — rather than treating the Klan as a single-region phenomenon. - Improve: no voices from the targeted communities themselves are represented; the account is told entirely from a historical-researcher perspective. #### Inclusive language - Present: the hosts name racial violence directly (lynchings, beatings) rather than using euphemism. - Improve: the modern-immigration comparison ([00:05:57]) uses charged, unqualified language ("illegal immigration") without defining terms or sourcing the comparison, which risks importing a present-day political framing into a historical account without the same evidentiary care applied to the historical claims. #### Neurodiversity support - Present: hosts periodically restate the episode's throughline (Davis → Klan → Branham) to keep listeners oriented across a discursive conversation. - Improve: a chapter-marked summary at the start would help a listener track the multi-part series' throughline without having heard prior episodes. #### Representation - Present: the episode centers the experience of who was targeted (naming Black Americans, Catholics, immigrants, Japanese immigrants by group) rather than only the perpetrators' perspective. - Improve: no direct testimony or scholarship from historians of color on this period is cited; the account relies on the hosts' own synthesis of newspaper archives. #### Psychological safety - Present: the hosts name the violence directly but don't dwell on graphic detail beyond what establishes the historical claim. - Improve: a content note ahead of the episode (Klan violence, racial slurs implied but not quoted, religiously justified white supremacy) would help listeners who need to prepare for the material. ### ✅ Logical Validity #### Strong reasoning - The theological objection to the Klan's "Christian tone" branding is a coherent, scripturally grounded argument: if Jesus stated his kingdom is not of this world (John 18:36), then using Christian identity to pursue worldly political power is a direct misapplication of that teaching, regardless of which cause invokes it. This is presented as a values claim rather than an empirical one, and it holds up as internally consistent given its stated premise. ([00:05:26]-[00:05:37]) #### Fallacies - **False equivalence** ([00:05:57]-[00:06:24]): the hosts compare the 1915 Klan's region-specific construction of a violent "common enemy" (Black Americans, Catholics, Japanese immigrants) to present-day immigration debates, without establishing that the two are comparable in kind — one is the enemy-construction tactic of a documented terrorist organization that carried out lynchings; the other is a contested but lawful policy debate. Presenting them side by side implies an equivalence the episode doesn't argue for explicitly. Fix: state plainly what specific mechanism (not just topical resemblance — "an outgroup is named") would need to hold for the comparison to be valid, and argue for that mechanism rather than juxtaposing the two. - **Statistical conflation** ([00:04:52]-[00:05:01], "a few million members of the Klan or 5 million members, a lot of them marched in Washington"): this blends a claim about total nationwide Klan membership with a claim about attendance at a single 1925 Washington march, without distinguishing the two figures or citing a source for either. Historical estimates for total 1920s Klan membership and for the 1925 D.C. march attendance specifically differ by orders of magnitude in most scholarly accounts. Fix: cite each figure separately with its source and specify whether it describes total membership or single-event attendance. #### Tone of voice - Serious and historically minded throughout, with the hosts explicitly framing their project as recovering "suppressed" history rather than sensationalizing it. The one first-person value judgment (the theological objection to religious nationalism) is clearly marked as the host's own stated position rather than presented as historical fact. ### 🛡️ DARVO Analysis Not applicable to this source in the strict sense — no accuser or victim is directly addressed by an accused party in this excerpt, and no one in the transcript is defending themselves against a specific accusation. The episode does describe the Klan's own self-branding (a "police force" enforcing "good moral values," not a "vigilante" group) alongside documented violence the hosts say continued regardless — a minimization pattern worth noting, but it is addressed under Logical Validity above rather than forced into the DARVO framework, since it is institutional self-image management rather than a response to a specific accuser. ## 🎯 Conclusion This episode positions Roy Davis's KKK involvement and ministry career in 1920s Georgia and Oklahoma as the direct backstory to William Branham, and by extension to the Latter Rain movement the hosts' broader series connects to the New Apostolic Reformation. The historical claims — Clark and Tyler's recruiting operation, the Klan's religious branding, Davis's specific church pastorates and his work near Stone Mountain — are stated with enough specificity to be independently checked, and should be, before repeating them. The episode's one unverified analytical leap is its direct comparison of 1920s Klan enemy-construction tactics to present-day immigration debates, which this analysis reports as content without endorsing. ## 🔄 Refactor Appendix — Religion, Power, and the Rise of the Supremacy ### 📚 Literature Atoms (H3) #### [H1] The Klan's moral branding, tested against John 18:36 > [!quote] ID:rw_01m1pq5cdydcb68fqj9ynv6q4v > "not to be used in a political force. Uh you know, Jesus said his kingdom is not of this world. I'll say more about that maybe later. But but yeah, that's what the Klan was trying to do is say we're we're for morality, uh the upholding the dignity of women. We want to keep law and order. And it was very appealing to, you know, all the all the people that uh, were populating the South at that time and and especially the white people. But but as the Klan migrated through America, the way they" The episode's one explicit theological test: if Christ's kingdom isn't of this world, then branding a political-power movement as Christian morality misapplies the claim regardless of which cause invokes it — stated here against the Klan's own "morality and law and order" self-image. Tags: `#atom/literature/h1` #### [H2] Region-shifting "common enemy" construction, compared to the present without argument > [!quote] ID:rw_01m1pq5cdydcb68fqj9ynv6q4v > "would uh, attract people is they would find an enemy, a common enemy they thought was an enemy. And in the South, it was mostly people with black skin. Uh, in the North, it was probably most mostly the Catholics that were uh, immigrating to the nation or just plain immigrants coming in, you know, taking the jobs of people. Uh, kind of like we see today with immigration happening on a a large scale. Uh, maybe that's uh, illegal immigration. But uh, and then the uh, West was uh, probably the" Documents the Klan's actual, region-specific enemy-construction (named by target group and geography) — then, in the same breath, reaches for a present-day immigration comparison without establishing the two are alike in kind, not just in having a named outgroup. Tags: `#atom/literature/h2` `#fallacy/false-equivalence` ### 🧠 Permanent Candidates (H4) #### [P1] Naming an outgroup isn't the same mechanism as historical terror Two cases both involving a "common enemy" aren't automatically comparable — a documented terrorist organization's targeted violence (lynchings, beatings) is a different mechanism from a contested but lawful policy debate, even when both can be described as "naming an enemy." The generalizable check: state the specific mechanism (violence, legal exclusion, rhetoric alone) that would have to match for the comparison to hold, and argue for that match, before making the comparison at all. *Candidate; drawn from one instance in this episode, matches a pattern worth checking against other historical-parallel arguments Courtney encounters.* Links: [[False Equivalence in Historical Comparisons]] · [[Media Literacy MOC]] · [[Religious Nationalism MOC]] Tags: `#atom/zettel/z1` #### [P2] "Christian" branding on a power movement is a testable claim, not a given The episode's John 18:36 test — does this movement's use of Christian identity serve worldly political power rather than the kingdom the text describes as "not of this world" — is portable past the Klan. It's the same test worth running on any movement, NAR-adjacent ones included, that pairs religious identity with a bid for political or institutional control. *Candidate; one clear application here, needs testing against a case where the answer isn't obvious before trusting it as a general filter.* Links: [[New Apostolic Reformation MOC]] · [[Religious Nationalism MOC]] · [[John 18:36]] Tags: `#atom/zettel/z2` ### ✏️ Fleeting Queue - Auto-caption error: a Georgia church name is transcribed as "Eight Acresville Baptist Churches" — likely a mangled real place name; needs a human check before it's cited anywhere. `#atom/fleeting/f1` - "Clark and Tyler" are almost certainly Edward Young Clarke and Elizabeth Tyler, the historically documented Klan marketing/recruitment operatives — confirm the identification before treating the episode's account as settled. `#atom/fleeting/f1` - This episode explicitly sets up Roy Davis as the link to William Branham for a later installment — worth tracking against the separate "Spiritual Genealogy" document in this same batch, which approaches the Branham lineage from the Parham/Assemblies of God side. `#atom/fleeting/f1` ### → Things 3 (max 2 actions) - [ ] Source the Klan membership and 1925 D.C. march attendance figures separately, since the episode blends "a few million members" with the march headcount as if they were one number. `#action/h2` - [ ] Verify Clark and Tyler's identities (Edward Young Clarke and Elizabeth Tyler) against a secondary historical source before using their names in any note. `#action/h1` <!-- deep-read:sections end --> 📄 **Full text:** [[Full Document Contents/Articles/Religion, Power, and the Rise of the Supremacy.md|Religion, Power, and the Rise of the Supremacy by YouTube]] ## Highlights - not to be used in a political force. Uh you know, Jesus said his kingdom is not of this world. I'll say more about that maybe later. But but yeah, that's what the Klan was trying to do is say we're we're for morality, uh the upholding the dignity of women. We want to keep law and order. And it was very appealing to, you know, all the all the people that uh, were populating the South at that time and and especially the white people. But but as the Klan migrated through America, the way they ([View Highlight](https://read.readwise.io/read/01m1sjp2ve8cxsx5hzjxex15pp)) - Note: H1 — the episode's clearest normative claim: Christianity used as a political force, tested against the Klan's own "save America"/moral branding and John 18:36. #atom/literature/h1 - Tags: atom/literature/h1 - would uh, attract people is they would find an enemy, a common enemy they thought was an enemy. And in the South, it was mostly people with black skin. Uh, in the North, it was probably most mostly the Catholics that were uh, immigrating to the nation or just plain immigrants coming in, you know, taking the jobs of people. Uh, kind of like we see today with immigration happening on a a large scale. Uh, maybe that's uh, illegal immigration. But uh, and then the uh, West was uh, probably the ([View Highlight](https://read.readwise.io/read/01m1sjp4wxr1zwpc3b27cyaw0z)) - Note: False equivalence — the Klan's region-specific violent enemy-construction is compared to present-day immigration debate without establishing the two are comparable in kind. #fallacy/false-equivalence - Tags: fallacy/false-equivalence