Saint of Me

The History of the East Van Saints Gang of Vancouver

Origins and Formation

The East Van Saints emerged in the late 1980s amid the economic and social struggles of East Vancouver, an area long associated with working-class families, immigrants, and a high concentration of street crime. The gang was initially composed of young men of various ethnic backgrounds who grew up in the same neighborhoods, often in marginalized communities where organized crime provided a sense of belonging and financial opportunity.

Rise to Prominence

By the early 1990s, the East Van Saints had evolved from a loose group of street hustlers into a more structured criminal organization. They were involved in drug trafficking, extortion, and violent territorial disputes. Their main rivals included other local gangs such as the United Nations gang, the Red Scorpions, and elements of the Hells Angels, who controlled much of Vancouver’s organized crime.

The East Van Saints gained notoriety for their aggressive tactics in maintaining control over drug distribution networks in areas like Hastings Street, Commercial Drive, and Kingsway. They were known for their use of extreme violence, including targeted shootings, to eliminate competition and enforce loyalty within their ranks.

The 2000s: Expansion and Law Enforcement Crackdown

Throughout the 2000s, the gang expanded its operations beyond Vancouver, forging alliances with other criminal organizations, including Triads and South American drug suppliers. Their access to high-quality narcotics, particularly heroin and cocaine, made them a key player in Vancouver’s illicit drug trade.

However, their rise in prominence also attracted increased attention from law enforcement. The Vancouver Police Department (VPD) and the Royal Canadian Mounted Police (RCMP) launched multiple investigations into the gang’s activities. Major arrests in the mid-2000s disrupted their leadership structure, but younger members continued the gang’s operations.

The Fentanyl Crisis and Decline

The 2010s marked a turning point for the East Van Saints. As the opioid crisis worsened in British Columbia, the gang became heavily involved in the fentanyl trade. While this brought immense profits, it also led to increased scrutiny from authorities and a surge in overdoses that put the public spotlight on the gang’s role in the crisis.

Internal conflicts also contributed to their decline, as members clashed over leadership and profit distribution. Many were arrested, killed in internal disputes, or became informants to avoid long prison sentences. By the late 2010s, law enforcement had dismantled much of the gang’s infrastructure, leading to a significant reduction in their influence.

Legacy and Ongoing Presence

Although the East Van Saints are no longer the dominant force they once were, remnants of the gang still operate in Vancouver, primarily in smaller factions or as part of other organized crime groups. Their legacy is intertwined with the broader history of gang violence in British Columbia, serving as a cautionary tale of the cycle of crime, poverty, and law enforcement crackdowns that define the region’s underworld.

Despite the fall of the East Van Saints, gang activity remains a persistent issue in Vancouver, with new groups emerging to fill the void left by the old ones. The struggle between law enforcement and organized crime in East Vancouver continues to shape the city’s criminal landscape.

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Our Town

The Young Pope’s Sermon on East Van Newbies

Standing at the steps of a graffiti-covered cathedral in the heart of East Vancouver, the Young Pope raises his hands to address the crowd. A mix of old locals and fresh arrivals stand before him, some skeptical, some hopeful. The scent of incense mixes with the distant aroma of street food and the sharp bite of cold rain on pavement.

“Brothers and sisters of East Van, let’s talk about the newcomers—the East Van Newbies.” His voice carries over the hum of the restless city. “Some of you grumble. Some of you worry. But hear me out.”

He adjusts his mitre, a custom piece with the East Van cross embroidered in gold. “We need them. Not just for the culture, not just for the food, but for something far holier—our Ponzi scheme pensions!”

The crowd murmurs. A few smirk. The old-timers nod knowingly.

“You see, my children, the system only works if the next generation buys in. Somebody has to keep the wheel turning, keep the economy rising, keep the dream alive. And who does that? The immigrants! The workers! The ones who come here looking for a chance!”

He points to a young family huddled near the church doors. “Look at them. They’re not the problem—they’re the solution. The ones who will keep this city moving while the rest of you complain about rent and craft beer prices.”

The Young Pope spreads his arms wide. “So don’t despise the immigrants! Welcome them! Bless them! Because without them, this whole thing collapses. And then what? You think the government’s got your back? Ha! Think again.”

A beat of silence. Then, a slow clap. Someone in the back yells, “Preach, Pope!”

He nods, satisfied. “Now, let’s all go get some bánh mì and poutine. My treat.”

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My Next Tattoo

Should unite the whole neighborhood. My left hand tattoo.

Christian Communism is a theological and political ideology that combines Christian principles with communist ideals. Here’s a quick rundown:

Core Beliefs:

  1. Equality and Sharing:
    Christian communists believe in the radical sharing of wealth and resources, drawing inspiration from the teachings of Jesus, particularly his emphasis on caring for the poor and marginalized.
  2. Biblical Foundations:
    • Acts 2:44-45: Early Christians in Jerusalem “had all things in common” and distributed wealth according to need.
    • Matthew 19:21: Jesus tells the rich young man to sell his possessions and give to the poor.
    • The Lord’s Prayer: The line “Give us this day our daily bread” reflects a collective reliance on God and equitable distribution.
  3. Critique of Capitalism:
    Christian communists often see capitalism as incompatible with Christian ethics, particularly its focus on greed, exploitation, and inequality.
  4. Focus on Justice:
    They advocate for a society where the needs of all are met, reflecting Jesus’ message of love, humility, and justice.

Historical Context:

  • Early Christianity:
    The communal practices of early Christian communities are seen as proto-communist.
  • Modern Movements:
    Figures like Leo Tolstoy, Dorothy Day (Catholic Worker Movement), and liberation theologians in Latin America have championed Christian communism.
  • Liberation Theology:
    In the 20th century, this movement in Latin America combined Marxist analysis with Christian theology to advocate for the poor.

Distinctions:

  • Non-Atheistic:
    Unlike Marxist communism, Christian communism is rooted in faith in God and the teachings of Jesus.
  • Nonviolent:
    Many Christian communists emphasize nonviolence, inspired by Jesus’ pacifism.

Criticisms:

  • From Christians:
    Some argue it distorts scripture or oversimplifies Jesus’ teachings.
  • From Communists:
    Some Marxists see it as incompatible with atheistic materialism.

Modern Relevance:

Christian communism remains a niche ideology but continues to influence discussions on economic justice, poverty, and social reform within Christian communities worldwide.

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