Elizabeth King, In These Times - Eighteen is the youngest age at which someone can join the U.S. military without their parents’ permission, yet the military markets itself to—which is to say recruits—children at much younger ages. This is in part accomplished by military recruiters who visit high schools around the country, recruiting children during career fairs and often setting up recruitment tables in cafeterias and hallways. As a result, most students in the U.S. will meet a military recruiter for the first time at just 17 years old, and children are getting exposed to military propaganda younger and younger.
The military has an enormous budget for recruiting and pressuring school districts that limit recruiter visits….Vigilance is necessary. During the school year 2017-18 Truth in Recruitment (TIR) leadership and staff met with Santa Barbara Unified School District (SBUSD) school board members Ismael Ulloa, Wendi Sims-Mooten and Jackie Reid as well as Assistant Superintendent Shawn Carey on four separate occasions. We discussed implementation of the 
In June 2016, Congressional Democrats held a sit-in on the floor of the House of Representatives in an alleged effort to curb gun violence. While the move was largely commended by corporate media—even celebrated as a "civics lesson" for American schoolchildren in The Atlantic—,the legislation being fought for would have expanded the use of a notoriously inaccurate, racist and anti-Muslim "anti-terror" watchlist and done little to reduce violence (Richmond, 2016). This continues a long history of "gun control" policy in the U.S. that disproportionately incarcerates Black, Brown, and mentally disabled Americans by writing them as threats to safety and national security (Crenshaw, Ocen, & Nanda, 2015; Jilani, 2016; Coaston, 2016). 
This essay extends the literature on the militarization of everyday life to argue that contemporary military metaphors and practices have become a generative force animating the sphere of Christian prayer. The wars of the twentieth century and the corresponding process of militarization have affected almost every aspect of social life all around the globe, and prayer is no exception. In the United States, “the capillaries of militarization have fed and molded social institutions seemingly little connected to battle” (Lutz 2002: 724). Of course the Bible is full of violent battles and scenes of war, and religious actors have drawn on these images in countless periods throughout history (Niditch 1995: 4). Today’s Christian militarization is simply the latest iteration in a long partnership between Christian missions and military expeditions, tropes, values, and logics. Yet in the twentieth century the militarization of daily life in the United States reached new heights and has expanded into new sectors, including research, technology, border patrol, immigration, humanitarianism, education, leisure, aesthetics, and fashion. It is time to examine how militarism has come to be part of the prayer practices of millions of Christians, especially in the charismatic networks that are on the rise across the globe.
This means examining side by side two spheres that are rarely considered together. In popular opinion, prayer is considered personal, holy, moral, beneficent, submissive, and even sacrificial. Militarism, on the other hand, is about dominating through force, and it is collective, violent, and combative, a top-down affair of highly disciplined and aggressive troops and their weaponry, funded and controlled by nation-states. Yet my research shows that prayer has become increasingly militarized during the last several decades.
The first real